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say that the following line of Cowper cannot be applied to them,

“Ye all can swallow, and they ask no more." Calvin's uncommon

care for all the Protestant churches in Europe, merits the highest praise. His various letters, dedications, exhortations, written to every nation of any eminence, where the true principles of the gospel had been introduced, afford a lasting proof of his ardour and zeal in promoting genuine Christianity:

His letters to John Knox, the Scotch reformer, prove his earnest zeal for the spiritual welfare of that part of the kingdom ; and I am sure none, who has had the happiness, which I have experienced, of residing in that land of kindness, hospitality, education, morality, and religion, can entertain a moment's doubt of the great advantages which Scotland has derived from the reformer of Geneva. It is, however, not a little singular, that no distinguished author in that kingdom, with whose writings I am acquainted, has done any thing of importance, either in vindicating the character of Calvin from the unjust aspersions of his calumniators, or in translating any of his writings. They have been more desirous to impress his own character on themselves and their countrymen, than to exhibit to future ages a full and graphic delineation of every lineament and feature which distinguish this luminary of the reformation. I trust the time is not distant when one of the ablest biographers of the age—whose kindness I must ever cherish with the most grateful feelings—to whom

* It is truly gratifying to learn that the Duke of Wellington is doing his utmost to destroy its ravages among our soldiers. Should he, in any measure, conquer this horrid vice, he will be a greater benefactor to his country, than even by his glorious achievements at Waterloo.

Knox and Melville stand indebted for such a just, impartial, and correct view of all their labours, studies, and attachment to the gospel and their country,—will be equally successful in doing complete justice to their great master and leader in the cause of truth and righteousness.

It yet remains for Scotland to rise as one man, and to demand from a reformed parliament the same freedom in the electing of the ambassadors of the Most High, which has been lately granted them in the appointment of their county and city members. Religion never will, and never can flourish in its full extent, until the whole united empire shall feel a deeper interest in the appointment of ministers of the gospel, than in the choice of any civil officer, however high or powerful.

It may be doubted whether even a tenth part of all the archbishops, bishops, deans, priests, deacons, and ministers of the word of God, in every part of the kingdom, are elected by the people. Surely then religion cannot be made a personal consideration, while so large a part of the inhabitants appears to rest satisfied with such spiritual guides, directors, and comforters, as the caprice, or interest, or party feelings of the Government, or of other patrons, shall appoint. This state of things must be altered, if we ever expect to behold a lasting and soul-stirring change in the religious character and views of the whole empire. All the Churchmen and Dissenters in the United Kingdom should use every exertion to inspire their hearers with a deep sense of the importance and actual necessity of selecting on all occasions their own spiritual instructors.

Ireland herself bears ample testimony, in the province of Ulster, to the advantages which she has derived from the industry, manufactures, education, and religion, introduced into that country by the followers of Calvin; and we hope the time is not far distant when the wrongs of that oppressed nation will be redressed, and the glorious principles of unadulterated Christianity produce their genuine effect, and seat her side by side with her two sisters, England and Scotland.

Nor is Calvin entitled to receive common justice at the hand of Britons, merely on account of his labours for promoting our greatest blessings, by advancing the cause of religion. Hume—whose opinion was not in danger of being warped by any love to Christianity-has clearly proved, in his reign of Elizabeth, that we are chiefly indebted for our liberties to the stand which the Dissenters, who were generally Calvinists, made against the arbitrary measures of that illustrious queen. The friends of slavery are entitled to do their utmost against John Calvin ; but no lover of freedom-no true Britonno genuine Irishman- -no real patriot, can or dare lay his hand on his heart, and say

has cause to withhold from our reformer his merited share of praise.

Louis the Eleventh wished his son to know merely one sentence,

" that dissimulation is a necessary ingredient in the character of a monarch, without which he cannot rule." Politicians alone know to what extent this principle has influenced their councils. All divines, however, if they wish to have the least claim for that title, ought to adopt Calvin's device,“ promptly and sincerely."* To these two prin

* He exhibited both these characters in the trial of Servetus. Promptness induced him to have this heresiarch arrested on a Sunday ; Calvin's calumniators and revilers have falsely stated, when Servetus was at church. Our reformer maintained with all the leading pillars of the reformation, contrary to the character, and principles, and spirit of the Lamb of God, the Saviour of sinners, that blasphemy ought to be punished by the civil magistrate, and, as a freeman of Geneva, considered himself bound to impeach Servetus. Sincerity,

ciples, guided by the light of the gospel, and the piety and boldness it inspired, we may trace all that perseverance, all that heroism and magnanimity with which he assailed the strong holds of popery, and dared to point out to the greatest potentates of Europe the conduct which they ought to pursue.

Weak, timid, pusillanimous, and effeminate as Calvin was by nature, when guided by the Spirit of

and an earnestness of zeal to prevent the spread of erroneous principles, led him, therefore, to have Servetus arrested and tried by the magistrates, but Calvin never uttered a word concerning his punishment. Sufficient time was granted the Spanish physician for carrying on his trial, but, contrary to the voice of humanity and of justice, no advocate was allowed by the senate of Geneva, and his jail exhibited a mass of squalid filth, which Howard alone could have assisted to remove; for he is the only Christian, since the days of the apostles, who seems to have fully entered into the glorious practice of visiting the prisoner in his abodes of the deepest wretchedness and destitution. Servetus, on his trial condemned by the natural standing court of his own conscience, and declared guilty by its verdict, acknowledged his hypocrisy in attending mass when at Vienne, although he at that time considered the pope to be antichrist. The torments of the flames, with all their horrors, the entreaties and admonitions of Calvin, whose pardon Servetus begged only two hours before his death, never induced him to think he was in an error ; but he died in the same sincere conviction of the truth of his opinions, as he had lived. Had all the reformers attended mass, like Servetus, the Roman hierarchy would never have been shaken ; and had the first reformers understood the nature, enlarged the dimensions, and beheld the real deformities, and monstrous stings of persecution, they would never have been disgraced, or become a stumblingblock to others, by the seeming goodness of this principle which Christ utterly loathes.' May the writer and readers of this note be enabled to understand that heavenly wisdom of divine love, which is pure, peaceable, gentle, easy to be entreated, full of mercy and good fruits, without partiality, and without hypocrisy; and to practise its dictates with promptness and sincerity, guided by the voice of a truly enlightened, and, in every respect, Christian conscience.

God, no danger dismayed him, no enemy arrested his progress.

Our reformer manifested the greatest candour and sincerity to the meek and gentle Melancthon, when he freely admonished him of his too accommodating character, from a fear of being accused of harshness by the enemies of the gospel. In writing to Melancthon, Calvin says, “The trepidation of a general, or leader of an army, is more ignominious than the flight of common soldiers. All will condemn your wavering as insufferable. Give, therefore, a steady example of invincible constancy. The servants of Christ should pay no more regard to their reputations than their lives. I do not suppose you are eager, like ambitious men, for popular applause. I, however, ingenuously open my mind to you, lest that truly divine magnanimity* with which, otherwise, you are richly endowed, should be impeded in its operations. I would sooner die a thousand deaths with you, than see you survive the doctrine which you illustrate and deliver. Be solicitously watchful, lest impious cavillers take the opportunity of assailing the gospel from your flexible disposition." He displays the same sincerity when speaking of his own temper, which was constitutionally susceptible of quick emotions, and frankly acknowledges that he had not succeeded in his struggles to conquer his impatience and irritability. “My exertions," he says, “ have not been entirely useless, although I have not been able to conquer the ferocious animal.” Calvin never lost sight of the future advancement and prosperity of the church of God, which his commentaries, controversies, admonitions, and other labours, were calculated to promote with the quickest promptness, and the frankest sincerity.

* Every reader of Melancthon's Letter to Henry the Eighth must feel thoroughly convinced that his heroic feelings were entirely Christian.

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