of a congress assembled in circumstances such as the world never be foresaw. Among all their discussions may it be hoped that the great subject of religious toleration will arise? Possibly the governments under which the principal churches of the continent are established, may not be unwilling to grant this noble boon to their Protestant subjects; to grant them a deliverance from all compulsory participation in the observances of the religion of the state, and a perfect liberty of conscience in exercising the tolerated modes of worship.

At this unprecedented juncture, Protestant states, with Britain at their head, hold a most elevated place in the scale of nations. This is a very favourable circumstancesuch as seems indeed to impose an evident duty on them all, each with respect to its own subjects resident in other lands. And in a lesser, but still an important, degree, the duty appears to extend to the using of their intercession in behalf of foreign brethren. The worldly politician will throw contempt on all such ideas. But every Christian in every communion knows and feels the importance of worshipping his God, and of training up his family in the knowledge of their Creator and Redeemer. Yes, and are there not already eminent advocates for the sacred cause? The crowned heads who have lately distinguished them selves not more by their magnanimous conduct in the cabinet and in the field, than by their humble and public obeisance before the God of heaven in the midst of their victories; these great sovereigns have shewn themselves to be men who know how to appreciate the value of religious worship. Surely our Government will not be behind them. It will be worthy of Britain to come forward, not only with stipulations in behalf of her own subjects abroad, and their churches, but with friendly suggestions in favour of all individuals and churches in similar cir

heard. The nations are impressed with a considerable feeling of love and respect for her at this moment; such, indeed, as, perhaps, never existed towards any country so generally before. The cause which has produced this the politician may possibly not perceive, but it is as noble as its effects are valuable. A spirit of Christianity has been hap pily infused into our public system, and it has created quite a new tie between our Island and the Continent. In former times the connection was between courts only; and it cannot but be remarked here, that never probably was even this sort of connection characterised by such genuine and practical friendship as at this moment. But there has sprung up also between our various continental neighbours and ourselves a sort of national intimacy, a mutual interest, a good will uniting man and man. Christianity bas done this.-While those countries endured all the horrors of war and the ravages of death, the Bible Societies of Britain laboured to diffuse among them the consolations of life and peace everlasting; and now, in the conclusion of the mighty struggle, of which she has had so great a part to sustain, she is pouring her remaining treasures into their bosom for the relief. of the suffering multitudes of whom she knows nothing but the woes. Before the warmth of a national and individual union like this, the ancient jealousies of governments must melt away. We see them doing so. Britain has abolished her own slave trade. She has since asked other states to follow her example; and we have had the happiness of witnessing the signature of treaties to that effect. She has lately compelled the governors of her own remote dominions to become the protectors of Christian instruction through the vast extent of the Indian Peninsula. The instruction is imposed by no power-it is disgraced by no persecution-it is merely offered to the heathen, and

be exceedingly pleased to find the Christian Observer of passing events, the Christian Antiquary likewise as to the past. If I may take so great a liberty, I would just hint that it is highly desirable that those who may offer communications under this head, should attend to the few following rules amongst others:-1. Compress the information, especially when not very important. 2. Cite, in general, the words of the original authors. 3. Name books to be referred to on the subject, and where the works, if scarce, may be found. 4. Chiefly regard in the notices sent to the Observer, not collateral circumstances, unless very interesting, but what bears upon vital religion.

Sir, I sensibly feel how incapable I am of illustrating these rules; but having met with a very pleasing life of one whose name is more generally associated with learning than with piety, and who appears to have escaped Mr. Milner's notice, I venture to subjoin a few particulars respecting Picus, prince of Mirandula; happy if this sketch should be found only a preface to many, and more important communications from abler pens.

CL

John Picus, prince of Mirandula, was born A. D.1462. His father died, probably, when he was very young, for his mother had the care of his education. She sent him early to the schools, where he soon distinguished himself as an orator and poet. His fancy was brilliant, and his memory so strong that what he once read or heard he never lost. At fourteen he began to read the Canon Law; at sixteen, abridged and published a large book of the Decretals, greatly applauded by the learned. He collect ed the works of superior authors with great assiduity; visited the universities of France and Italy; before he was twenty went to Rome, and there challenged the learned of all Europe to disputeon nine hundred propositions in philosophy and divinity,selected from distinguished Latin, Greek, Hebrew, Chaldean, and Arabian authors. This

challenge, though not accepted, raised many enemies to his fame. He was accused of introducing novelties, but was ably defended by some great scholars, and a bull was issued in his favour by Alexander VI. Mortified that his challenge had not been regarded, he was led to see his vanity in its proper light, and that reports to his disadvantage were permitted with a view to his correction. Before this disappointment, he had indulged in libertinism as well as pride; but afterwards abstained from the society of the vicious, and through the remainder of his life served God with humble mind. The learned and good visited him; some proposing deep questions in philosophy and divinity, others asking what they should do to be saved. He destroyed a juve, nile work of an immoral tendency that he had written, and devoted his time to the study of the Scriptures, and wrote treatises which are still extant, evidencing piety as well as erudition*. He was well acquainted with the fathers and schoolmen, and, like Pascal in a subsequent age, preferred Thomas Aquinas's system; but at this period of his life he disliked public disputes, especially when quibbling and sophistry were substituted for manly argument and sound sense. To enrich his library was an object of particular attention. He was very benevolent; gave away part of his estate, plate, and richest utensils to the distressed; and commissioned his friend Jerome Beninevies of Florence to assist the poor there, especially young women, with a view to secure their honour and virtue.-— Though once ambitious, he now declined honours. He died in 1494 at Florence, after three days' illness, aged 32. His stature was large, complexion fair and ruddy, eyes grey,

It may be in the power of some reader of the Christian Observer to state whether his works, so esteemed in a former age, are wor

thy (at least some of them) of being reprinted in the present day. They are said to be bound up with those of his nephew John Francis Mirandula. There is a copy of the latter in Queen's College library, Cambridge.

hair yellow; his temper sweet and cheerful. Further particulars concerning this extraordinary character may be found in his life by Sir T. More; his life, with that of Pascal, by Mr. Jesup; his life by his nephew, in Dr. Bates's Vitæ selectorum aliquot Virorum. Mr. Jesup refers also to the works of Leander Albatus and Franciscus Pius; (probably John Francis Picus, his nephew, is meant, the mistake originating with the printer). He is mentioned likewise in Dr. Johnson's works, vol. II. p. 273, and in Roscoe's Lorenzo de Medici. Moreri, in his Dictionary, may perhaps refer

to other authorities.

Proofs of his piety (piety in some instances tinctured with the superstition of the Roman Catholic Church) will be seen in the following extracts.

1. In a work of his, dedicated to Angelus Politianus, he says, " O! my beloved Angelus, what is it that prevents our love of God? It is easier to love than to know or describe: therefore, in loving him we labour less, and serve him more. And why should our curiosity lead us after a knowledge which it is impossible for us to arrive at, whilst we neglect the means: for we shall never know God, nor the works of his creation till we love him."

2. "A truly religious life is a life of industry; for sloth engenders all sorts of evils, and will even make an industrious sinner."

3. "Destroy sin in the very suggestion: the parleying with sin is death, for the devil is a most ungenerous enemy, and uses fraud when force fails. One of his most successful artifices is, the reaching our passions with pleasing insinuations of our own perfections. But this may be a rule in the case; when any idea of your perfections is suggested as your own, abstractedly from the dependance upon the Source of perfection, be assured it is a vapour that arises from the pit, and suspect it as a snare: but if you conceive a pleasure from a harmony and beauty in your works, imputing all to Him from whom every good CHRIST, OBSERV. No. 149.

and perfect work proceeds, and esteem yourself no more than an instrument he has used in their production, the suggestion may be cherished."

4. " in peace expect war, as you hope for victory in conflict; for the disposition may confirm the victory, and keep the enemy from further action."

5. Withstand temptation in the very passage, and trust not an enemy within your gates; for he enters like a cancer, which usually brings death with it. Be your conflict never so severe, yet the pleasure of conquering sin, and triumphing over Satan, is infinitely preferable to all the enjoyments that can be found in this life; for it is to the soul what the manna was to the suffering sons of Jacob."

6." There can be no victory without conflict: nor can the devil make any conquest upon us without our own consent; for those tracks of his foot that appear in most of our actions, had never been, if the watch had not opened the gate of the city to him."

7. "What the licentious call the pleasures of this world, give more pain in the pursuit, than pleasure when obtained: whence I conclude it easier to be virtuous than vicious; for it always occurs that the wicked have a time in which they acknowledge themselves wearied of their sins; but it has not been known that Virtue has sat heavy on the shoulders of his disciples."

8. "Always suspect an opinion that anchors on things temporal; for it is here those truths have been called in question which the voice of apostles proclaimed, the blood of martyrs planted, the miraculous credentials of Heaven proved, reason confirmed, the world witnessed, and devils confessed."

9. "The sentence of the world being only for time, and that of God for eternity, it is better to be condemned by the world and justified by God, than justified by the world and condemned by God."

2 R

10. "If He, in comparison with whom the utmost wisdom of man is but folly and his strength weakness, was a stone of stumbling to the Jews, and folly to the Gentiles, shall we be impatient under the reproach of the ungodly? If you live not with them, they will reproach you; and if you live with them, you will not follow our Lord; and he that gives his soul for their favour will purchase it at too dear a rate. If any of then be asked, what is the

common end or direction of all their actions, I am persuaded there will be no similitude between their practice and their answer; which shews their inward man approves what the outward ridicules, so that their consciences give their tongues the lie, when used against you.'

11. " A man's day being as a moment, forget not the approach of death. All the fine things propounded to the body are poison to the soul for when things flow according to our wishes, their pleasure is but imaginary; but the pleasures are real where the King is God, the law is charity, and the measure eternity."

12. If you have always an eye to the painful death of the Redeemer, and think upon your own, you will never sin mortally."

In his sickness, the person who administered the Sacrament of the Lord's Supper to him, presented a crucifix to him, and asked if he firmly believed the Person it represented to be very God and very Man, equal to God the Father in all things; that the Holy Ghost is God; and that the Sacred Three make butOne God? "Yes!" said he," I believe and know it to be so." His nephew, seeing him in pain, spoke to him of death as the end of all pain?"No!" said he, "I would not desire the death of this body, but for the death of sin; for when life ends I shall sin no more, and that makes death desirable." Then, calling his servants, he requested their pardon in all things he had done by which they might have received offence, and told them

he had considered them in his will in proportion to their rank and merit. In all his agonies he had an easy smile, and thanked and saluted those around him who offered to assist him. The lands that remained to him he gave to the hospital of Florence; and soon after finishing his will, he expired, to the grief of all Italy.

To the Editor of the Christian Observer.

DR. Johnson, in one of his moral essays, somewhere says, that all trifling levity and laughter should cease at the grave, where every surrounding circumstance claims consideration and seriousness. This is a sentiment which must approve itself to every considerate mind; but I think it is scarcely possible for any one, even were he possessed of all the inflexible gravity of the learned lexicographer himself, toread the ludicrous inscriptions on some of the tomb-stones in most of our village burying-grounds without smiling.

On recently perusing several of these rustic and ridiculous epitaphs exhibited within fifty miles of the metropolis, I could not help wishing that some means might be devised, at least to correct, if not cure, this corrupt custom. We may reasonably hope, that the numerous schools now happily establishing throughout the United Kingdom, for the instruction of the rising generation and others, will in the course of time introduce a better taste among our humble peasantry, and eventually banish from every corner of the land all such palpable instances of vulgarity and ignorance as the subject in question and others too frequently discover. It is highly probable, that many country clergymen never trouble themselves to inspect these foolish inscriptions, and therefore are not aware what absurdities they perpetuate; nei ther have they, I apprehend, any legal controul over these rude com