wrong in taking up arms in defence of their religionthat this was the cause of their ruin-and that, had they not done so, they would have been more successful, and ultimately, in all probability, triumphant. It is very easy for men, coolly sitting in their closets, to speculate in this way. Had they been involved in the same sufferings and perils, there is every likelihood they would themselves have acted in the same manner with those whom

they condemn. We have yet to learn why men may, in cases of dreadful extremity, take up arms in defence of their civil liberty; and may not take them up in behalf of their far dearer interests-the Gospel of Christ, the welfare of their souls, and salvation. We have yet to learn that all the proceedings of our martyred forefathers, and the present settlement of the crown of Great Britain, which rose out of them, were wrong and sinful. But, in point of fact, nothing can be clearer to a calm and pains-taking student of French History, than that, had not the Protestants betaken themselves to arms, they would have been utterly extinguished, and that at a very early period. Their petitions, and remonstrances, and patience were amazing-surpassed only by the treachery and violence of their enemies. It may be safely said, that, so far from the armed resistance of the Protestants being the cause of their overthrow, it was only the stand which they were enabled to make in the field, which extorted their toleration, in any form, from their Popish persecutors; and that, had they tamely submitted to every violation of their rights, civil and religious, speedily the reality and profession of the Protestant faith would have been destroyed. With no truth have I been more impressed than with this, in exploring the history of Navarre, and of France generally; and I am persuaded, no one can read Mr Jamieson's interesting "Notices of the Reformation in the southwest provinces of France"-(Seely, London, 1839)—to which I have been indebted for the preceding facts, without arriving at the same conclusion.

And now, to turn for a little to the Christian char

acter of the Church of Navarre and Bearn. Its doctrine and spirit, its discipline and government, were all of the same kind with those of the Reformed Church generally. After the Queen, through God's blessing on the military skill and prowess of Montgomery, had been restored to her authority, in 1569, she issued an ordinance, embracing 17 leading heads, which all indicate, at once hatred to Popery, and enlightened views of Protestant doctrine and duty. In these views, it cannot be doubted, that the Protestants heartily concurred. Occasionally, some of the regulations may savour of intolerance, but this is not to be wondered at on the part of those who had just acquired power, after smarting under oppression. We select one or two ordinances :

"The effects of proper EDUCATION being of the greatest importance, none shall be permitted to act as a schoolmaster, unless of the reformed religion; and every one who would act in such a capacity, must be examined by a minister, who will judge of his ability and other qualifications for the due performance of his functions."Again,

"All matters of business and justice shall cease on the SABBATH-DAY, unless in cases of necessity. The shops and public-houses shall be closed during the time of divine service, at which all persons ought to attend. All sports, usually lawful, are interdicted during the same period."-Again,

"In order that no one may have opportunities of wasting time in evil ways, all illegal games, dances, masquerades, impure songs, and such like disorderly proceedings, are hereby prohibited."

In a more enlarged proclamation, given shortly after, it is provided, that the Sabbath-day "be sanctified by Christian works, and the suspension of all employment, either servile or vicious,"-alluding to sports and public festivities.

In regard to the APPOINTMENT OF MINISTERS of the Gospel, the pastors were chosen by the parishioners of each place. The ecclesiastical council or presbytery,

or, in the case of private right, the patron, named two candidates to the consistory, who appointed the time of the election by the people of the vacant benefice, the qualifications of the candidates having been previously examined and proved. The ministers were paid by the council, not by the parishioners, and were excluded from all civil power. Speaking of the 1579, Mr Jamieson states, among the proofs of the earnest and general impression which the Reformed doctrines had made in Bearn, THE MISSIONARY SPIRIT OF THE PEOPLE. The Roman Catholic historians describe the Navarese traders to Spain, as carrying with them, across the Pyrenees, "a dogmatical spirit;" in other words, an anxious spirit to spread the Gospel, which led the Spanish Inquisitors to send officers to the frontiers, to guard the religious health of the people. Nor were they deficient in the SPIRIT OF CHRISTIAN SYMPATHY. In the reign of Henry IV., before he ascended the throne of France, a persecution was set on foot, or threatened, by the Popish King of Sardinia, against the honoured Protestant Church of Geneva. Theodore Beza wrote Daneau, Professor of Theology at Orthez, in Bearn, to call on the French Protestants for aid, to "the mother of the pure faith and asylum of the saints;" and so warmly did they respond to his appeal, that, though not a little burdened and distracted with their own wants and difficulties, they cheerfully reimbursed the suffering Genevese, and lent both men and pecuniary assistance. Such are some of the leading facts connected with the Protestantism of Bearn and Navarre; and surely every Christian must rejoice in them, as affording fresh confirmation of the power and free grace of God, and bearing out the testimony which we have drawn together, regarding the Christian character of the Protestant Church of France.

NOTICES OF THE CONTEMPORANEOUS HISTORY OF THE CHURCH OF SCOTLAND.

THE reader may be disposed to ask, what is the connection between the Church of France and the Church of Scotland, that I should propose to give "Contemporaneous Notices" of the latter, in a work devoted to the history of the former. I answer, that besides the diversity of God's dispensations towards two Protestant and Presbyterian Churches, which will become apparent on the comparison of their history, and which may suggest important reflections, there was, especially in early times, a great degree of intercourse between Scotland and France, which renders a little blending of their histories desirable, and almost essential to a just historical view of either. It may not be generally known, but it is an interesting fact, that from a very early period in Scottish history, long prior to the Reformation, the names of various Scotsmen are to be found among the Professors in the Continental Universities. Whether from the poverty of the soil, or, what is more probable, the superior mind of her people, Scotland even then gave indication of the same diffusiveness as regards her children, for which she has been so remarkable in after ages. Thus, a Dr Elphinston was Professor of Laws in the University of Paris, in 1471, and afterwards at Orleans. He was a native of Scotland; and after remaining abroad for nine years, returned and obtained an oppointment in the Popish Church of Glasgow. He is looked up to as an early promoter of commerce in that city. At the period of the Reformation, it was common for the more intelligent Scottish gentry to send their sons to finish their education on the Continent. France was then eminent for law and languages. Erskine of Dun, one of the early Reformers, spent part of his time on the Continent, and encouraged a learned Frenchman to settle as a teacher of Greek and Latin at Montrose. Even then, Scotland

had the reputation, in Europe, of being a learned nation— learned, as compared with the wide-spread ignorance of others. There can be little question, that this Scottish thirst for knowledge, and the intercourse with learned men on the Continent to which it led, lent an important influence in hastening on the Reformation, and in making it so decided in this country as it proved.

peace

In the destructive pursuit of war, as well as the ful pursuit of knowledge, Scotland was connected with France. So early as the reign of Malcolm III., she sent not less than 2000 men to the aid of her French neighbour. Indeed, so frequent and large were these warlike contributions, that, putting them altogether, above 30,000 Scottish soldiers were, on seven occasions, sent to fight the battles of France. Charles VII., of that country, raised a military company, called the Gens de armes d'Ecosse, consisting of 100 horse and 200 archers, and gave them the precedency of all the French troops. So lately as the reign of Louis XIV., there was a royal regiment of Scotchmen in France. On the British Parliament, however, considering it improper that so large a body of their countrymen should be in the service of a foreign power, they were recalled; but so great was the reputation which the Scotch nation had acquired in France, that it was a common saying, "Fidelle comme une Ecossois." When the military tie between the two countries was so strong, we may believe that othersthe literary and the mercantile would be strong also. Nor was the intercourse confined to France. Scotchmen, from various impulses, were scattered over the Continent of Europe. Many Scotch names, such as Bruce, Douglas, Hamilton, Ogilvie, Stuart, Weems, Leslie the names of leading families-are to be found in Germany, Russia, and Italy, to this day. Part of the town of Dantzic bears the name of "Little Scotland," so numerous were its Scotch inhabitants. With regard, more particularly, to the ministers of the Protestant Churches of the two countries, it is well known, that not a few Scotchmen, and these leading men, sojourned for a time in France.