the Privy Council of England. His Majesty did not attend, but one or two Scottish noblemen were present. Melville frankly acknowledged that he had made an epigram, of which that which was now shewn him was an inaccurate copy. He had composed it, he said, under feelings of indignation and grief, at seeing such superstitious vanity in a reformed church, under a king who had been brought up in the pure light of the gospel, and before strangers who could not but be confirmed in their idolatry by what they witnessed at Hampton Court, on the occasion referred to. It was his intention to embrace the first opportunity of speaking to his Majesty on the subject, and to shew him the verses. He had given out no copy of them, and he could not conceive how they had been conveyed to his Majesty. He was not conscious of any crime in what he had done. But if he had committed an offence, he ought to be tried for it in his own country; as a Scotchman he was not bound to answer before the council of England, particularly as the King, his Sovereign, was not present. The Archbishop of Canterbury, addressing him, began to aggravate the offence, arguing that such a libel on the worship of the church of England was a high misdemeanour, and even brought the offender within the laws of treason. This was too much for Melville to bear from a man of whom he had so unfavourable an opinion as Bancroft. He interrupted the primate. My Lords,' exclaimed he, Andrew Melville was never a traitor. But, my Lords, there was one Richard Bancroft, (let him be sought for,) who, during the life of the late Queen, wrote a treatise against his Majesty's title to the crown of England; and here, (pulling the corpus delicti from his pocket,) here is the book, which was answered by my brother, John Davidson.' Bancroft was thrown into the utmost confusion by this bold and unexpected attack. In the mean time Melville went on to charge the

Archbishop with his delinquencies. He accused him of profaning the sabbath, of maintaining an antichristian hierarchy, and vain, foppish, superstitious ceremonies; and of silencing and imprisoning the true preachers of the gospel for scrupling to conform to these. Advancing gradually, as he spoke, to the head of the table, where

Bancroft sat, he took hold of the lawn sleeves of the primate, and shaking them, and calling them Romish rags, he said, "if you are the author of the book called English Scottizing for Geneva discipline, then I regard you as the capital enemy of all the reformed churches in Europe, and as such, I will profess myself an enemy to you and to your proceedings, to the effusion of the last drop of my blood; and it grieves me that such a man should have his Majesty's ear, and sit so high in this honourable council.' It was a considerable time before any of the council recovered from their astonishment so far as to think of interposing between the poor primate and his incensed accuser. Bishop Barlow at last stepped in; but he was handled in the same unceremonious way. Melville attacked his narrative of the Hampton-Court conference, and accused him of representing the King as of no religion, by making him say, that though he was in the Church of Scotland he was not of it.' He then pro ceeded to make strictures on the sermon which he had heard Barlow preach in the royal chapel. Remember where you are, and to whom you are speaking,' said one of the Scottish noblemen. • I remember it very well, my Lord, (replied Melville,) and am only sorry that your Lordship, by sitting here and countenancing such proceedings against me, should furnish a precedent which may yet be used against your self or your posterity.'" Vol. ii. p. 156, &c.

Long as this extract has been, we were anxious to give it without abridgment, that our readers might have as full an account as possible of the strange and tyrannical proceedings, which established a new crime against Melville, and which issued in his iniquitous condemna tion; but we must refer to the work itself for an able and unanswerable exposure of the gross injustice and puerile vindictiveness which dictated such a sentence. Melville was found guilty of scandalum magnatum, and thrown into the Tower.

His nephew, who had written no epigrams, was commanded to reside in Newcastle upon Tyne, and the other ministers were confined in different parts of Scotland. During the period of Melville's imprisonment, which extended beyond the space of four years, Presbytery was overthrown, and Episcopacy established in Scotland; not by the influence of argument and persuasion, nor by any change in the opinions and affections of the nation, but solely by the authority of the crown, aided by the vile arts of perfidy and bribery, and enforced by the oppressive acts of exile and imprisonment. Yet, amidst all these depressing public events, and within the gloomy walls of a prison, Melville preserved the greatest equanimity, and exercised an unshaken confidence in the wise arrangements of providence. By means of his unreserved communications with his nephew, we are enabled to see into his very heart, and to trace the genuine emotions of his soul in his day of adversity. But, before citing any passages from this most interesting correspondence, we must bestow a paragraph upon the excellent individual, to whose filial affection and care we are indebted for so much authentic information respecting the public and private character of the great champion of Presbytery.

We think that James Melville is

a great favourite with our author; and we consider his character as presenting a happy model for the study of our Scottish pastors. We do not know in history a finer instance of genuine friendship than that which existed between this amiable man and his distinguished uncle, and it furnishes one out of many proofs which might be adduced, that the strongest attachments often subsist between persons of very opposite temperaments. Similarity in moral sentiment, and in those leading views which form the character and guide the conduct of individuals, may be requisite to conciliate and cement those feelings of mutual regard, which bind the hearts of human beings in close and cordial union; but in what may be called the constitutional tendency and turn of mind, there appears to be as frequently a contrariety as a resemblance between the truest and steadiest friends. The active and the indolent, the lively and the grave, the sanguine and the cautious, the bold and the timid, the severe and the gentle, the passionate and the placid, are not unfrequently seen clinging to one another with all the warmth of affection and strength of esteem that the heart of man is capable of cherishing towards a fellow creature. There would seem to be a kind of congruity between these contrarieties, like that which exists

between substances of different tastes; so that they are found mutually to relieve and improve each other, and to form a more pleasing compound than what would result from the admixture of ingredients much more homogeneous. Among men of ardent and enterprising characters, there occur various jealousies and collisions, which, though not incompatible with good will and good neighbourhood, are yet sufficient to prevent that complete amalgama tion of minds, which constitutes friendship; while, on the other hand, among persons of a softer and more sedate spirit, there is experienced a sense of languor and deficiency, which urges them to look around for the impulse and support of more fervid and energetic intellects. The one enjoys a pleasing repose, and the other a proper degree of excitement, in the society of the person, whose constitutional temperament is the opposite of his own, and then, instead of "like drawing to like," according to the proverb, it is in fact a combination of discords which constitutes the social harmony of human life. But we must not by such speculations, more flimsy perhaps than philosophical, detain our readers longer from the author's delineation of a character so unlike to that of his hero, and yet, like another fidus Achates, so uniformly seen at his side.

"Notwithstanding the striking resemblance between the unde and nephew in stature and physiognomy, they differed in mental temperament, perhaps as widely as ever two individuals did who were united by the closest and most inviolable friendship. The talents of James Melville were respectable, without being of the same superior order as those of his uncle. Though not endowed with great liveliness or force of imagination, he possessed a sound judgment, and a heart tenderly susceptible of all the benevolent and social affections. Mild in his temper, and courteous in his manners; he was capable of exerting great authority over others, because he had the

complete command of himself. To these amiable qualities were united a guileless uprightness, and an unshaken constancy in maintaining the friendships which he contracted, and adhering to the cause which his convictions led him to espouse. He was accordingly fitted for becoming a most useful companion to his uncle, who did not uniformly study the molliter in verbis, and was apt to be involved in difficulties, by an impetuosity of temper which he was not always able to command, and was sometimes unwilling to restrain." Vol. i. p. 61.

"The Presbyterian ministers of that age were in, general characterized by piety, assiduity in the discharge of parochial duties, disinterestedness, public spirit, and the love of freedom. In James Melville, these qualities were combined with the amiable dispositions of the man, and the courteous manners of the gentleman. Though of a mild temper, and not easily provoked, he possessed great sensibility; could vindicate himself with spirit when unjustly attacked; and testified, on all occasions, an honest in dignation at whatever was base and unprincipled, especially in the conduct of men of his own profession. He felt a high veneration for the talents and character of his able coadjutor, not a humble dependant, or uncle; but he was a confidential friend and sycophantish admirer; and his conduct, during the last years of his life, when he was thrown on the resources of his own mind, served to display the soundness of his judgment, and to unfoid the energy of his character. . He was one of the wisest directors of church-affairs in his time,' says Calderwood. For that cause he was ever employed by the General Assemblies and other public meetings; and acted his that the adversaries could get no advan part so gravely, so wisely, and so calmly, tage."" Vol. ii. p. 301.

"On the day after his uncle's incarceration, James Melville received a note from him, marked by the hand of the Lieutenant of the Tower, requesting that furniture for a room might be sent him, along with his clothes and books. The strictest injunctions had been laid on the Lieutenant to allow none to have access to him; but his nephew contrived, by means of one of the keepers, to obtain an interview with him at the window of his apartment once a-day, as long as he remained in London. Nothing which could contribute to his comfort (for his liberation was at that time entirely hopeless) was neglected by this amiable man and affectionate friend. All recollection of his own hardships, and of the afflicted state of his family, was for the time absorbed in the deep, and distressing concern which he felt for his captive uncle.

Father been towards me, as even to exceed my wishes. O that I may be found grateful and mindful of the benefits bestowed on me by him, who has accepted me gratuiously in his Son! O that I may love him who first loved me, with all my mind, soul, and strength and that I may bring forth the fruits of this love, by promoting the good of his church in these difficult times, and amidst all the ingratitude that abounds!" In writing verses I do not aim at vain glory, or any human reward, but yield a free homage to the muses, and seek a liberal recreation to my own mind. About any thing beyond this I am quite indifferent, only 1 reckon all the time gained which is spent in these sacred lucubrations, as they help to recal my mind from sensible things to divine contemplation, and fit me for the better discharge of the duties of my station. Nor do I contend with any individual so

much as with myself, over whom, if I gain an advantage, I consider myself as having

carried off the prize.

"By the paraphrases, of which I send you a specimen, I sustain the imbecility of my spirit, which hitherto has not been left destitute of Christian confidence, or of any kind of consolation, by him who, in his mercy, has honoured me to favour his cause, if not by actual services, at least by sincere, though many ways imperfect, purposes and endeavours. It grieves me that I cannot be present to assist its defenders, and that I

can do so little for it in my absence. But why do I say it grieves me? No; I do not grieve, though I once grieved that I had been so unprofitable to the church of Christ. Without niy assistance, the supreme judge bath pleaded his own cause, and he will still plead it.

The Lord, on whom, and, not on the pleasure or wishes of men, I depend wholly, has his own times. I keep all my friends in my eye; I carry them in my bosom ; I commend them to the God of mercy in my daily prayers. What comes to my hand I do; I fill up my station to the best of my ability; my conversation is in heaven; I neither importune nor deprecate the day of my death; I maintain my post; I aspire after things divine; about those which are human I give myself little trouble. In fine, I live to God and the church; I do not sink under adversity; I reserve myself for better days. My mind is prepared by the grace of God, and strong in the Lord, for whose sake I am not afraid to meet death in that new and living way which he hath consecrated, and which leads to heaven alike from every quarter of the globe."

The whole tenor of his life bears testimony to the sincerity and strength of his

religious convictions. We do not find him

making disclosures, even to his most confidential correspondents, of the secret communings of his heart with its God. But we find, what is a less equivocal proof of genuine devotion, a habitual sense of divine things, a subjection of mind to the divine will, and a uniform aim and desire to advance the divine glory, pervading and intermingling with all that he did or said." Vol. ii. pp. 203, 219, 220, 234, 298, 324.

Iu the course of this retrospect, which we have been led to take, of the busy period comprised in "the Life of Andrew Melville,” many topics have occurred on which we have felt a strong inclination to give vent to our own thoughts; but, in the work of Dr. M'Crie, every subject of importance is placed in so clear and satisfactory a light, that we shall render our readers a much better service if we can persuade them to peruse and reperuse its pages. Independent of the great variety of miscellaneous informa tion and literary anecdote which it contains, it abounds in the most en◄

lightened views of many public questions, which cannot fail to prove attractive to every man of real patriotism and genuine piety. We would wish particularly to recommend it to all ecclesiastical persons, whether connected with the church of Scotland, or with the different bodies of Presbyterian Dissenters, as a manual of sound instruction, equally pointing out to the former the pure principles which they are bound to maintain; and, to the lat ter, the proper limits within which they ought to restrict their separa

tion.