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vince them, he laboured with incessant anx- But they contend, and with seeming propriety, iety, though with but inadequate success. In that it was consonant with the spirit of the 1347, whilst Germany was the scene of war, age, with the laws of Geneva, and with even and France the theatre of persecution, Calvin the opinions of many of the great, and even wrote his "L'Antidote," being a controversial good men, who then lived. work on the doctrine of the first seven sec- About this time Calvin was much affected tions of the Council of Trent, and also "a by the prosecution of his friend and fellowWarning Letter to the Church of Rouen," labourer, Farel, for having condemned the against the doctrines of a monk who taught immorality of the Genevese; and was almost the Gnostic and Antinomian heresies. In the incessantly occupied in acts of kindness to same year he also continued his pastoral du- the persecuted Protestants, who, on the death ties, and proceeded in the composition of his of Edward, king of England, had been comCommentaries on Paul's Epistles." In 1548, pelled to quit the country. He was also enBeza retired to Geneva, and, with Calvin, gaged in writing his Commentary on the formed future plans of yet more extended and Gospel of John." Nor could the spirit of important usefulness. Calvin, accompanied bigotry and persecution, which prevailed in by Farel, in the following year visited the England, fail of attracting his attention. He Swiss churches; and wrote two very able and communicated with the sufferers, both in learned letters to Socinus, the founder of the England and France, and was indefatigable sect called Socinians. In 1550, he assisted in rooting up all heresies which then disturbed yet further in the work of reformation, by the peace of the church. Towards the close obtaining the direction of the consistory at of the year, Calvin visited Frankfort, for the Geneva, for the communication of private as purpose of terminating the controversy as to well as public religious instruction to its in- the Lord's Supper, which had been so long habitants, and for a total disregard, by every agitated. He returned to Geneva much inone, of all feast and saint days. The next disposed, but devoted his time to writing his year was less favourable to the peace of Cal- Commentary on the Psalms ;" and to active, vin. A controversy on the doctrine of pre-energetic, and successful exertions, through destination agitated the church; the enemies the medium of German ambassadors, on beof Calvin misrepresented his sentiments, and half of the Protestants at Paris, who, in that endeavoured to excite a general antipathy, year, (1555,) were unjustly and inhumanly not merely to his doctrines, but also to his persecuted. At this time a sect called the person. But Providence rendered their at- Tritheists, headed by Gentilis, who believed tempts abortive. that God consisted not merely of three distinct persons, but also of three distinct essences, was revived; and Calvin directed his attention to a refutation of the system. In the succeeding year, he proposed the establishment of a college at Geneva, for the education of youth; and in three years his wishes were accomplished, and himself was elected to the situation of professor of divinity, jointly with Claudius Pontus. This college afterwards became eminently useful, and was much distinguished for the learned and pious men who emanated from it. In the same and the following year, Calvin was presented with the freedom of the city of Geneva; reprinted his "Christian Institutes," as well in French as Latin; prepared for the press his "Commentary on Isaiah;" and combated, with success, a new heresy which had arisen, as to the mediatorial character of Christ. In 1561, Calvin was summoned before the Council of Geneva, at the desire of Charles IX., as being an enemy to France and her king. But, on examination, it appeared, that the only charge which could be established against him, was that of having sent Protestant missionaries to that kingdom. Soon afterwards, he published his "Commentary on Daniel ;" and much interested himself on behalf of the Protestants in France, who were then persecuted by the Duke of Guise. In 1562, his health rapidly declined; and he was compelled to restrict his labours to Geneva

Calvin is accused of having, at this time, acted with a tyrannical and persecuting spirit towards the heretical Servetus. With him Calvin was once intimate, and also corresponded. Servetus, by the impiety of his conduct and publications, especially by his "Restitutio Christianismi," attracted the attention of the pope, and of the persecuting Cardinal Tournon. It is stated, that Calvin declared, "If that heretic (Servetus) came to Geneva, he would take care that he should be capitally punished." But this statement his friends confidently deny; and reply, that he persuaded Servetus not to visit Geneva; that he disapproved of all religious persecution; that he could if he had thought proper, for three years before Servetus was so punished, have exposed him to his enemies, but which he would not do; and that Calvin in his writings, declares, that with his original imprisonment and prosecution he was not at all implicated. It cannot, however, be denied, that it was at the instigation of Calvin he was prosecuted, as his secretary was his accuser at Geneva, and exhibited articles against him. By the Council of Geneva, Servetus was condemned to be burned to death; and, on the 27th of October, the punishment was inflicted. The impropriety of that punishment is admitted by all the friends of civil and religious liberty, and the apologists for Calvin alike condeinn it.

and his study. But in this and the following | ous opponents could bring against him. He year, he lectured on the doctrine of the not only refuted and repressed the various Trinity; completed his "Commentaries on errors, which sprang up so abundantly in the Books of Moses and Joshua," and pub- consequence of the commotion of the times, lished his celebrated "Answers to the Depu- and which threatened to defeat all the efforts ties of the Synod of Lyons." In the year which were making for the moral illumination 1564 his health became gradually worse; but of the world; but the publication of the Inyet he insisted on performing as many of his stitutes contributed, in a wonderful degree, duties as his strength would possibly allow. to give unity of religious belief to the friends On the 24th of March he was present at the of the Reformation, and of course, to marshal assembly. On the 27th he was carried into the strength, and combine and give success to the council, and delivered, before the Seig- the efforts, of all contenders for the faith once neurs who were assembled, his farewell ad- delivered to the saints. dress; and on the 2nd of April he appeared at church, received from Beza the sacrament of the Lord's supper, and joined in the devotions of the great congregation. To the syndics, in the ensuing month, he delivered an able and affecting oration; and to the ministers of the town and country, assembled on an occasion in his room, he addressed a pathetic and admirable discourse. This was his last public labour. The remaining moments of his life were dedicated to acts of devotion, until May the 24th, at eight P. M., when he expired, aged 54.

As an expositor of the Scriptures, Calvin was sober, spiritual, penetrating. As a theologian, he stands in the very foremost rank of those of any age or country. His Institutes, composed in his youth, amidst a pressure of duties, and the rage and turbulence of the times, invincible against every species of assault, give him indisputably this preeminence. As a civilian, even though the law was a subject of subordinate attention, he had few equals among his contemporaries. In short, he exhibited, in strong and decided developement, all those moral and intellectual qualities which marked him out for one who was competent to guide the opinions, and control the commotions, of inquiring and agitated nations. Through the most trying and hazardous period of the Reformation, he exhibited, invariably, a wisdom in counsel, a prudence of zeal, and at the same time, a decision and intrepidity of character, which were truly astonishing. Nothing could for a moment deter him from a faithful discharge of his duty; nothing detrude him from the path of rectitude. When the very foundations of the world seemed to be shaking, he stood erect and firm, the pillar of the truth. He took his stand between two of the most powerful kingdoms of the age, resisted and assailed alternately the whole force of the papal domination -maintained the cause of truth and of God against the intriguing Charles on the one hand, and the courtly and bigoted Francis on the other. The pen was his most effectual weapon; and this was beyond the restriction or refutation of his royal antagonists. Indeed, on the arena of theological controversy, he was absolutely unconquerable by any power or combination of powers, which his numer

But space will not allow of any thing like a detail of the excellences of this illustrious reformer's character, or of the invaluable services which he has rendered to society. He was a great and good man. In the full import of the phrase, he may be styled a benefactor of the world. Most intensely and effectually too, did he labour for the highest temporal, and especially for the eternal interests of his fellow men. He evidently brought to the great enterprise of the age, a larger amount of moral and intellectual power than did any other of the reformers. Even the cautious Scaliger pronounces him the most exalted character that has appeared since the days of the apostles, and, at the age of twenty-two, the most learned man in Europe. And the immediate influence of his invincible mind is still deeply felt through the masterly productions of his pen, and will continue to be felt in the advancement of the pure interests of the church, until the complete triumph of her principles.

But notwithstanding the noble virtues of Calvin's character, and the imperishable benefits which he has conferred upon the world, perhaps there never has been a man whose name has been the object of so frequent and so gross slanderous imputations as his. Catholie and Protestant, infidel and believer, have often most cordially united in their endea vours to obscure the reputation of this illus trious man. Indeed, Calvin and Calvinism are sounds at which many stand aghast with a species of consternation, as expressions which import something unutterably barbarous and horrible. And it often happens that those who are the warmest in their hatred of him, and most plentiful in their reproaches, have never read a single line of his writings, and know scarcely a fact of his life. Now why it is that Calvin has been singled out from the rest of the reformers, as a mark for the poisoned shaft of obloquy, is very strange, not to say altogether unaccountable. He was plainly in advance of his contemporaries in all those moral and intellectual qualities which conspire to form a lovely and dignified character. True, he had some of the harsh features, the irritable and impetuous temperament, and inflexible spirit of the times. Well for the world that he had! How could he

that he should give eternal life to as many as thou hast given him.-The good shepherd giveth his life for the sheep.-I lay down my life for the sheep.-He died not for that nation only, but that he might gather together in one the children of God that are scattered abroad.

2. They maintain that though the death of Christ be a most perfect sacrifice, and satis-He gave himself for us, that he might refaction for sins, of infinite value, abundantly sufficient to expiate the sins of the whole world; and though on this ground the Gospel is to be preached to all mankind indiscriminately, yet it was the will of God that Christ, by the blood of the cross, should efficaciously redeem all those, and those only, who were from eternity elected to salvation, and given to him by the Father.

Calvin does not appear to have written on this subject as a controversy, but his comments on Scripture agree with the above statement. The following positions are contained in the resolutions of the synod of Dort, under this head of doctrine :-""The death of the Son of God is the only and most perfect sacrifice and satisfaction for sins, of infinite value and price, abundantly sufficient to expiate the sins of the whole world. The promise of the Gospel is, that whosoever believeth in Christ crucified shall not perish, but have everlasting life; which promise, together with the command to repent and believe, ought promiscuously and indiscriminately to be published and proposed to all people and individuals, to whom God in his good pleasure sends the Gospel.-Whereas many who are called by the Gospel do not repent nor believe in Christ, but perish in unbelief; this proceeds not from any defect or insufficiency in the sacrifice of Christ of fered on the cross, but from their own fault.As many as truly believe, and are saved by the death of Christ from their sins, and from destruction, have to ascribe it to the mere favour of God, which he owes to no one, given them in Christ from eternity. For it was the most free counsel, and gracious will and intention of God the Father, that the quickening and saving efficacy of the most precious death of his Son should exert itself in all the elect, to give unto them only justifying faith, and by it to conduct them infallibly to salvation: that is, it was the will of God that Christ, by the blood of the cross, whereby he confirmed the new covenant, should efficaciously redeem out of every people, tribe, nation, and language, all those, and those only, who were from eternity elected to salvation, and given to him by the Father."

These positions they appear to have considered as not only a declaration of the truth, but an answer to the arguments of the Remonstrants.

In proof of the doctrine, they allege, among others, the following Scripture passages :"Thou hast given him power over all flesh,

deem us from all iniquity, and purify unto himself a peculiar people, zealous of good works. He loved the church, and gave himself for it, that he might sanctify and cleanse it, and present it to himself, &c.—And they sang a new song, saying, Thou art worthy; for thou wast slain, and hast redeemed us to God by thy blood, out of every kindred, and tongue, and people, and nation." John xvii. 2; x. 11,'15; xi. 52. Tit. ii. 14. Eph. v. 25-27. Rev. v. 9.

3. They maintain that mankind are totally depraved, in consequence of the fall of the first man, who, being their public head, his sin involved the corruption of all his posterity, and which corruption extends over the whole soul, and renders it unable to turn to God, or to do any thing truly good, and exposes it to his righteous displeasure, both in this world and in that which is to come.

The explanation of original sin, as given by Calvin, is as follows:-"Original sin seems to be the inheritable descending perverseness and corruption of our nature, poured abroad into all the parts of the soul, which first maketh us deserving of God's wrath, and then also bringeth forth those works in us, called, in Scripture, the works of the flesh. These two things are distinctly to be noted, that is, that, being thus in all parts of our nature corrupted and perverted, we are now, even for such corruption only, holden worthy of damnation, and stand convicted before God, to whom nothing is acceptable but righteousness, innocence, and purity. And yet we are not bound in respect of another's fault; for, where it is said that by the sin of Adam we are made subject to the judgment of God, Rom. v. 18, it is not so to be taken, as if we, innocent and undeserving, did bear the blame of his fault; but as, in consequence of his offence, we are ultimately clothed with the curse, therefore it is said that he hath bound us. Nevertheless, from him not the punishment only came upon us, but also the infection. distilled from him abideth in us, to the which the punishment is justly due."

The resolutions of the divines at Dort on this head, contain the following positions:"Such as man was after the fall, such children did he beget-corruption, by the righteous judgment of God, being derived from Adam to his posterity-not by imitation, but by the propagation of a vicious nature. Wherefore, all men are conceived in sin, and are born the children of wrath, unfit for every good connected with salvation, prone to evil, dead in sins, and the servants of sin; and without the

Holy Spirit regenerating them, they neither will nor can return to God, amend their depraved natures, nor dispose themselves for its amendment."

In proof of this doctrine, the Calvinists allege, among other Scripture passages, the following:-"By one man sin entered into the world, and death by sin; and so death passed upon all men, for that all have sinned. -By one man's disobedience many were made sinners. I was born in sin, and shapened in iniquity.-God saw that the wickedness of man was great upon the earth, and that every imagination of his heart was only evil continually.-God looked down from heaven upon the children of men, to see if there were any that did understand, that did seek God. Every one of them is gone back; they are altogether become filthy; there is none that doeth good, no not one. And you hath he quickened, who were dead in trespasses and sins; wherein in time past ye walked according to the course of this world. Among whom also we all had our conversation in times past, in the lust of our flesh, fulfilling the desires of the flesh and of the mind; and were by nature the children of wrath, even as others." Rom. v. 12-19. Psal. li. 5. Gen. vi. 5. Psal. liii. 2, 3. Rom. ii. Eph. ii. 1—3.

4. They maintain that all whom God hath predestinated unto life, he is pleased, in his appointed time, effectually to call by his word and Spirit out of that state of sin and death in which they are by nature, to grace and salvation by Jesus Christ.

They admit that the Holy Spirit, as calling men by the ministry of the gospel, may be resisted; and that where this is the case, "the fault is not in the gospel, nor in Christ offered by the gospel, nor in God calling by the gospel, and also conferring various gifts upon them; but in the called themselves. They contend, however, that where men come at the divine call, and are converted, it is not to be ascribed to themselves, as though by their own free will they made themselves to differ, but merely to him who delivers them from the power of darkness, and translates them into the kingdom of his dear Son, and whose regenerating influence is certain and efficacious."

In proof of this doctrine, the Calvinists allege, among others, the following Scripture passages:-"Whom he did predestinate, them he also called; and whom he called, them he also glorified. That ye may know what is the exceeding greatness of his power to usward who believe, according to the working of his mighty power, which he wrought in Christ when he raised him from the dead.Not of works, lest any man should boast. For we are his workmanship, created in Christ Jesus unto good works.—God, that commanded the light to shine out of darkness, hath shined into our hearts, &c.-I will take away the

stony heart out of their flesh, and will give them hearts of flesh." Rom. viii. 29. Eph. i. 19, 20; ii. 9, 10. 2 Cor. iv. 6. Ezek. xxxvi. 26.

5. Lastly: They maintain that those whom God has effectually called, and sanctified by his Spirit, shall never finally fall from a state of grace. They admit that true believers may fall partially, and would fall totally and finally, but for the mercy and faithfulness of God, who keepeth the feet of his saints; also, that he who bestoweth the grace of perseverance, bestoweth it by means of reading and hearing the word, meditation, exhortations, threatenings, and promises; but that none of these things imply the possibility of a believer's falling from a state of justification.

In proof of this doctrine, they allege the following among other Scripture passages:"I will put my fear in their hearts, and they shall not depart from me.-He that believeth, and is baptized, shall be saved.-The water that I shall give him shall be in him a well of water springing up into everlasting life.-This is the Father's will, that of all which he hath given me I should lose nothing.-This is life eternal, to know thee the only true God, and Jesus Christ whom thou hast sent.-Whosoever is born of God doth not commit sin, for his seed remaineth in him: and he cannot sin, because he is born of God. They went out from us, but they were not of us; for if they had been of us, they would have continued with us but they went out, that they might be made manifest that they were not all of us.-Now unto him that is able to keep you from falling, and to present you faultless before the presence of his glory with exceeding joy, to the only wise God our Saviour, be glory and majesty, dominion and power, both now and ever. Amen." Jer. xxxii. 40. Mark xvi. 16; John iv. 14; vi. 40; xvii. 3; 1 John iii. 9; ii. 19. Jude 24, 25.

Such were the doctrines of the old Calvinists, and such in substance are those of the present times. In this, however, as in every other denomination, there are considerable shades of difference.

Some think Calvin, though right in the main, yet carried things too far; these are commonly known by the name of Moderate Calvinists. Others think he did not go far enough; and these are known by the name of High Calvinists.

It is proper to add, that the Calvinistic system includes in it the doctrine of three coordinate persons in the Godhead, in one nature; and of two natures in Jesus Christ, forming one person. Justification by faith alone, or justification by the imputed righteousness of Christ, forms also an essential part of this system. They suppose that, on the one hand, our sins are imputed to Christ, and on the other, that we are justified by the