to have been in a sort of imprisonment; and the remainder of the scattered flock could scarcely be collected together. It was not till the year 1578, that another synod was held, and then no formal notice was taken of the late events. Almost the only allusion to them is in the appointment of a general fast. "Forasmuch," it is said, "as the times are very calamitous, and that our poor churches are daily menaced with many and sore tribulations, and that sins and vices are rising up and growing in upon us in a most fearful manner, a general day of prayer and fasting shall be published," &c.

Henry the Third succeeded his brother in 1574. He had in early life displayed those qualities which afterwards distinguished him; and the Protestants therefore could expect little that was favourable from his reign. His character did not indeed lead him to those daring acts which might have hastened the ruin of the Reformed Church; but his profligacy and folly made him an easy dupe to those whose passions or whose interest led them to desire its extermination. Its destruction was carried on by a more quiet but not less effectual method than had been before employed. During his reign, the great conflict for independence and religious liberty was being carried on in the Low Countries; and the successful issue of it gave respect and consideration to the Protestant cause wherever its supporters were found.

At length, in 1589, Henry the Fourth ascended the throne. Never had a prince been nurtured amidst greater dangers, concerned in more critical enterprizes, or come to a throne more encompassed with difficulties. He had been well educated by his excellent mother, whose prudence and power he inherited, but not her piety. Gay and dissolute in his habits, he lived constantly under the influence of women of evil character. These, however, were in no way suffered to interfere

with political matters, which he directed himself, aided by the Duc de Sully, one of the most faithful and able ministers that ever served a monarch. Henry was born in the Protestant faith, and had maintained his profession amidst the greatest temptations to abandon it. He had contended nobly against the religious faction which opposed his cause; and, although inflexibility was not one of his characteristics, he had never, except for a short time after the massacre of St. Bartholomew, been tempted to relinquish his profession. His character was bold and generous, prompt and active, liberal and courteous; and a ruling passion of his mind was the good of his country. In the year 1572, he married Margaret, sister of Charles the Ninth, from whom he was divorced. He married a second time Mary of Medicis. His marriage was the first step by which he allied himself to the Catholics; and it was doubted by some whether to it may not be traced another great error of his life, his abjuration of the Protestant faith, which took place in the year 1592. The reasons which led to this change, are plainly given by Sully, in his Memoirs. For twenty-six years France had been desolated by civil war, arising not only from the ambition of the Guises and the queen - mother, but also from party spirit, universally spread, on the subject of religion. There appeared to him no probable end of this conflict; for the league within France, and the king of Spain and the pope without, were able to have protracted the war for many years. In the mean time, the whole of Henry's life was likely to be spent in this useless struggle, which, whilst it prevented him from giving attention to the internal regulations of his kingdom, inflicted upon it all the desolation and horror of civil

flict, as the cause of Protestantism in the kingdom depended upon himself, he would leave the Protestants a prey to exasperated enemies without having secured for them any single advantage. His abjuration Sully thought to be a measure which promised entirely to foil his political foes; which would compose in the easiest manner the differences which existed; which offered the fewest present inconveniences; and which might, if contrary to his calculation it should bring with it any serious evil, be the most easily remedied. Besides, in Sully's opinion, to become Catholic from Protestant, or Protestant from Catholic, if the alteration was made on the grounds of political expediency, was only to change for the advantage of religion itself, and to give it that benefit which would accrue to either profession by the more favourable circumstances in which it would be placed. Sully had, moreover, an idea that the spirit of persecution formed a component part of the Roman-Catholic Religion, but would never spring up again when once his master had offered the sacrifice of his Protestant principles at the altar of the church. Henry himself also expected, by putting an end to the spirit of opposition on the ground of religious difference, that he should deserve the admiration of future ages. The avowed reasons for his change were, first, The greater certainty of salvation which the one religion presented above the other; for the Protestants could not maintain with the same confidence as the Catholics, that no man could be saved out of their own pale, and therefore it was concluded that the Catholic stood on the safer ground; and, secondly, The desire of embracing that mode of religion which was the most popular among his subjects. Another motive for the change is, however, suggested by Sully, which was the real predilection which Henry entertained for the doctrines of the Catholic Church. Nor was this wonderful; for in proCHRIST. OBServ, No. 279,

portion as any scheme of religion substituted form for spirit; external requirements for a change of heart; in the degree in which it could be made to gloss over an indulgence in habits of sin, and make some act or temporal sacrifice a compensation for transgression, would such a scheme approve itself to a man of loose character, but whose mind did not altogether approve the path he was pursuing. This was the case with Henry. Educated by a religious mother, who had placed around him men of great acquirements and piety, his conscience could not but be well instructed. His prevailing temptation was to intemperance in sensual indulgences. His Protestant teachers could offer him no salvo, whilst he continued in habits of sin; and the faithful sermons which he was called to hear must have been as daggers to his mind. But he would not be exposed to the same inconvenience in the Roman-Catholic Church. Confession to a priest was an easy penance to a man whose sins were as notorious as the noon-day; and, after confession, he might depend upon absolution. The absolution, too, which he thus obtained had no inconvenient qualification annexed to it: it was absolute, and extended to every sin; and it was sure, for the alleged power of the keys is all but infinite. (To be continued.)

FAMILY SERMONS.-No. CXCV. Romans xv. 5, 6. Now the God of patience and consolation grant you to be like minded one towards another; according to Christ JeSILS; that ye may with one mind and one mouth glorify God, even the Father of our Lord Jesus Christ.

ST. PAUL, in this Epistle, was writing to persons who differed greatly in many subordinate points, but who all professed to agree in one, that of being disciples of Jesus Christ. To this, as to a common bond, he appeals, earnestly desiring, that they

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might be closely united in spirit, avoiding both the false doctrines and the evil practices which he had exposed in the course of his Epistle; and increasingly becoming partakers of those exalted privileges which he had so glowingly described. He well knew how great are the benefits to the Christian church of a spirit of union; and how hateful and dangerous is a contrary disposition. Throughout his Epistles, he dwells frequently upon the necessity and loveliness of this divine badge of our holy profession. He speaks of the members of the church of Christ in all ages and nations as one body, each sympathising with each, and ministering to the welfare of all; "the whole body being fitly joined together, and compacted by that which every joint supplieth, according to the effectual working in the measure of every part, making increase of the body to the edifying of itself in love." Be therefore, he says, "of one mind, and live in peace, and the God of love and peace shall be with you." In heaven there is complete union of sentiment and of purpose, among all its blessed inhabitants. So also paradise, before the fall of man, was à scene of union; but sin expelled this heavenly guest, and our corrupted earth became the seat of conflict and disorder. Christianity is intended-and would that its operation were universal and complete! -to reunite mankind in a holy brotherhood; for its proclamation, as announced on the morning of the nativity, was "Glory to God in the Glory to God in the highest, and on earth peace, goodwill towards men." The Saviour himself prayed that his disciples might all be one: and the promises also of the glory of the latter day point to this delightfulconsummation. It is the privilege then, and the duty of each individual member of the church of Christ, to cherish in himself, and to promote in others this spirit of unity and godly love; and, with a view to assist and encourage us in so doing, we shall from the words of the text consider,

First, The blessing for which the Apostle prays; and, secondly, Some circumstances connected with it, which may be gathered from the prayer itself.

First, We are to notice the blessing for which the Apostle prays: "That ye may be like-minded, one towards another." Differences of opinion, followed by alienation of heart, deform the church of Christ; disturbing the peace of its members, and rendering it a prey to its enemies. On the other hand, likemindedness is spoken of throughout Scripture, as a blessing of inestimable value. It was the promise of God to Israel, "They shall be my people, and I will be their God; and I will give them one heart, and one way, that they may fear me for ever, for the good of them and of their children after them." This blessing includes, to its perfection, unity of opinion and union of heart.

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1. Unity of opinion. In the fundamental truths of the Gospel, we have an ample basis for a common agreement, especially when we refer these truths to our own personal condition. Must we not, for instance, readily acknowledge ourselves to be the creatures of an all-wise, all-powerful, and infinitely good Being, who hath made us, not we ourselves? As such, do we not feel that we owe to him our best and undivided services; that it is our duty to love him, with all our heart, and soul, and mind, and strength; to submit to his laws, to set him always before us, and to avoid every thing that interferes with our obedience to his commands? Again, does not our conscience witness, that we have not done so? He has bestowed upon us favours, and we have not loved him; he has held out threatenings, and we have not feared him; he has offered promises, which we have rejected; he has called, and we have not answered: he has been patient, and we have despised his long suffering and forbearance; he has warned us, and we would

not listen to his remonstrances; he has soothed us, and we refused to be reconciled; he has invited us to the enjoyment of his favour, and we preferred the sins and trifles of a rebellious and unsatisfying world. Must we not then further admit the truth of those scriptural declarations which represent God as justly offended at our conduct? Can we doubt, that we have given him ample cause for displeasure? Could we feel surprised, if he had at once cut us off, and "sworn in his wrath that we should not enter into his rest?" So far then from turning, with unbelief and hardness of heart, from such fearful threatenings as that "the wicked shall be turned into hell, and all the nations that forget God," must we not acknowledge that they are but too justly applicable to our own case? Must not conscience confirm the record of God, and pronounce before hand the sentence of his displeasure? And further, is there any plea which we can offer, to prevent the execution of the punishment? Are we not brought in guilty, and self-condemned before our Maker? And, even if we should now at length turn to him, what is to atone for the past, or to give us strength for the future, that we may not again offend him? Do we not then perceive the necessity for a sacrifice for our transgressions? And are we not thus led with joyful submission, to receive those merciful declarations of Scripture, that "Christ Jesus came into the world to save sinners ;" that "God was in Christ, reconciling the world unto himself, not imputing their trespasses unto them;" and that "he made him who knew no sin, to be sin (that is, a sin-offering) for us, that we might be made the righteousness of God in him?" Are we not prepared to embrace, with gratitude of heart, the mercy thus freely offered; to believe in Christ to the salvation of our souls; and do we not learn to value the promised gift of the Holy Spirit, to lead us to Christ, to enlighten

our understandings, and to renew our hearts? Could we dispense with any one of the doctrines or precepts of Scripture? Do we not see the suitableness of all of them to our fallen condition? And ought we not to be devoutly thankful for such a merciful provision for our necessities? We may differ in opinion upon nice points of doubtful disputation; but upon all that involves the essentials of faith and conduct, the circumstances of our own personal cases, if we are practical Christians, and our instruction by the same Divine Spirit will lead us to no small degree of like-mindedness in the opinions which we derive from the word of God. And on these we shall love to dwell, rather than on questionable controversies, which lead neither to soundness of faith nor to holiness of life.

2. The blessing of like-mindedness especially includes union of heart. The Christians to whom the Apostle was writing entertained various opinions respecting meats, and drinks, and holydays; and even in matters of faith, some of them had not yet attained to a perfect knowledge of the Gospel which they professed. The Apostle therefore prays that they might be like-minded one towards another; doubtless as far as possible in uniformity of judgment; but, where this was not attainable, in union of affection, as children of the same Heavenly Parent, disciples of the same Master, redeemed with the same Blood, and professing, as brethren, to be travelling together towards the same heavenly inheritance.

Even where they were not exactly united in opinion, they were not to hold their sentiments in a harsh intolerant spirit, but to "seek peace, and ensue it;" not to judge one another, but "to judge this rather, that no man put a stumbling block, or an occasion to fall, in his brother's way;" to "bear the infirmities of the weak;" to be" of one accord, and of one mind;" "endeavouring to keep the unity of the