A promise is added to this commandment, that they shall enjoy a long and prosperous and happy life, who "honour and obey their parents" and rulers. It no doubt frequently happens, that those who are the dearest to God, have the greatest share of human calamities, or are called much sooner from this world than others; yet this invalidates not the promise of God, for God never promises earthly goods but with this exception expressed or implied, "so they prove not injurious and prejudicial to our spiritual interests."" And as to those, who disobey their parents and rulers, or who abuse and even kill them, all such, in general, either spin out a most miserable life, or lose it by a shameful death; and they will also suffer hereafter the just demerits of their wickedness. And if it be a grievous offence for private individuals to behave impertinently towards their parents; and if to kill them be the most dreadful of crimes; what should be said of those who rise up in rebellion against the state, or who conspire against the prince. Truly no language can fully depict the heinousness of such a crime, The sixth commandment does not respect outward actions so much as the dispositions of the mind. Anger, and hatred, and every desire of doing harm, are reckoned as murder in the sight of God. Nay farther, the Lord by forbidding enmity enjoins love towards all men, even our enemies: so that we must not only pray for the salvation and happiness of those who wish us ill, but must also endeavour to deserve well at their hands.

By the seventh commandment are forbidden every kind of impure and shameful lust, all obscenity and lewdness in conversation or gesture, with every thing immodest and indelicate. And since both our bodies and souls are become the temple of the Holy Ghost, God here requires the utmost purity in both, and that we defile not our bodies by any base lusts, nor our minds by evil thoughts and corrupt passions.

The eighth commandment condemns, not thefts and robberies simply, but all sorts of fraud and cozening, But no persons so scandalously violate this precept as those, who deceitfully abuse the confidence placed in them. We are, therefore, bound to impose upon no man, to circumvent no man, por commit the least injury in buying

and selling through thirst of gain, nor use any illicit means in trafficking, nor by any unjust weights and measures defraud the purchaser of our goods, nor study the augmenting of our wealth by vending corrupt and spurious articles. We are not only forbidden external thefts and frauds, with every species of unfair dealing, but doing injuries, though sure of escaping discovery; therefore all designs, and plans, and wishes, to enlarge our own possessions at the expence of others, is interdicted by this law. Lastly, it admonishes us to take every means in our power, that each person may come to his own as soon as possible, and that whatever we have of another's, be kept for him with the greatest care.

The ninth commandment teaches us not to violate our oath or faith; and to avoid not merely public and open perjury, but all calumnies and lies whatever, and slanderous reports. Hence we are not allowed ourselves to utter vain and foolish reports, nor in any way to sanction them when spread by others; but must be the firm friends and supporters of simple truth, bringing all things to its light, as place, time, and occasion may require, and patronizing it to the utmost of our power; and whilst it forbids evilspeaking, it forbids too all evil-suspicions and unfair decisions, and requires us to be slow to think evil of our neighbours, much more to be backward at defaming them, but rather to indulge all candour and equity, and as far as truth permits, to entertain a good opinion of them, and support their character by every possible means.

In this spiritual manner does our Saviour, the best interpreter of his Father's will, and the Holy Spirit, the most sure guide to wisdom, explain the commandments. "Whosoever is angry with his brother, is a murderer," and "whosoever looketh on a woman, to lust after her, hath committed adultery with her already in his heart." And not only are vices and sins prohibited by these commandments, but the opposite virtues are enjoined; for our Saviour has represented the law as comprehending the whole of our duty under love and charity, and not under a mere negative virtue.

In the preceding commandments, evil actions, and the vicious disposi

the majority of his readers in the nature of the contest, greatly aided by the strong popular odium against all vital religion, whether it appears under the name of Calvinism, or any other appellation, the Dean's pamphlet is calculated to create and foment much bitterness, and misapplied rancour, as well as to cast a veil over some of the most essential doctrines of the Church of England, I take the liberty of offering to your notice a few remarks which have occurred to me upon the subject.

Before I proceed to examine how far the established formularies of our faith, practice, and devotion have been proved by Dr. Kipling to be at variance with the writings of Calvin, it may be a matter not wholly irrelevant to the question, to inquire in what point of view the opinions, writings, character, and abilities of that cele brated reformer were held by the most eminent divines of our own Church, in the days of our forefathers. For although I am perfectly well aware, that no private opinion of an individual, however respectable, can be considered as conclusive evidence respecting the real doctrines of the Church, yet the concurring testimony of many such, at a period when every departure from the commonly received opinions was watched with marked jealousy, cannot fail to have great weight with every impartial investigator of truth. And as the authority of the Dean's name may have sufficient weight to lead some to conclude that Calvin must have been either a fool, a madman, or a wilful blasphemer, it is due to the memory of that great man, that authority of at least equal weight should be adduced in his behalf.

Many a reader who is altogether unable to compare the various parts of Calvin's writings together, and thereby to judge how far the Dean has really proved his point, may, nevertheless, be, in the very first instance, prejudiced by the undisguised abuse which he heaps, as well upon that reformer himself as upon those who, in any measure, may be considered as his followers. It is, therefore, reasonable, that the sentiments of former times should be contrasted with those of our own. Whoever is at all versed in the history of the foreign Protestant Churches, cannot be ignorant of the great abilities, piety, and learning, which ornamented great numbers

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of their divines, and particularly in the French Protestant Church. But what said the judicious Hooker, man who may justly be considered as having well weighed every assertion which he made? Speaking of this very Calvin, he writes, "whom, for my own part, I think incomparably the wisest man that ever the French Church did enjoy since the hour it enjoyed him. His bringing up was in the study of the civil law. Divine knowledge he gathered not by hearing or reading so much as by teaching others. For though thousands were debtors to him, as touching knowledge in that kind, yet he to none but only to God, the author of that most blessed fountain, the Book of Life, and of the admirable dexterity of wit, together with the helps of other learning which were his guides. (Pref. to Hook. Ecclesiastical Polity). Such an opinion, so delivered, and by such a man, surely deserves some attention from those who have been taught, by Dr. Kipling, to consider Calvin as a vile utterer of blasphemy and nonsense. Once more let the venerable author of the Ecclesiastical Polity bear his testimony. "We should be injurious to virtue itselt, if we did derogate from them whom their industry hath made great. Two things of principal moment there are which have deservedly procured him honour throughout the world; the one, his exceeding pains in composing the Institutions of Christian Religion; the other, his no less industrious travails for exposition of Holy Scripture according unto the same institutions." (Ibid). Surely the venerators of Hooker must feel some portion of esteem for him whom Hooker thus venerated, and expressly calls "a worthy vessel of God's glory." It is not a little to be lamented for the sake of peace and charity, that somewhat more of the divine temper of Hooker is not to be traced in the pages of the Dean; and I would seriously and earnestly remind him, in the expressive language of the same admirable writer, that "there will come a time when three words uttered with charity and meekness, shall receive a far more blessed reward, than three thousand volumes written with disdainful sharpness of wit."

Few names stand higher, or in. more deserved pre-eminence, amongst the wise and pious members of the

English Church, than that of Bishop Andrews; his testimony to the me mory of Calvin is, that "he was an illustrious person, and never to be mentioned without a preface of the highest honour."

Of the high opinion entertained of Calvin by Archbishop Cranmer and his associates in the English Reforma tion, there cannot be a higher proof, than that he expressly wrote to him, intimating his desire "that learned and godly men, who excel others in learning and judgment, might meet to handle all the heads of ecclesiastical doctrine, and agree not only as to the things themselves, but also as to words and forms of speaking." He then entreats Calvin, that he and Me lancthon and Bullinger would deliberate among themselves how such a synod might be assembled. The Archbishop also expressly writes to Calvin, admonishing him, that he could not do any thing more profitable than to write often to the king. It is an additional argument of the deference paid to his opinions, that the hiturgy underwent an entire alteration in compliance with the objections which Calvin made to it as it previously stood. Bishop Hooper so highly valued Calvin, that he wrote to him from prison, addressing him by the title of Vir præstantissime; earnest ly begging the prayers of his Church, and subscribing himself tuæ pietatis studiosissimus. Many more proofs might be given of the high veneration with which he was treated by his cutemporaries in this country. Whoever examines into the sermons, writings, &c. of our divines, in the reign of Elizabeth and James the First, will continually meet with the epithets of honour with which his name is mentioned: the "learned," the "wise," the "judicious," the "pious" Calvin, are expressions every where to be found in the remains of those times. It is well known, that his Institutes were read and studied in the universities by every student in divinity, for a considerable portion of a century; nay, that by a convocation held at Oxford, that book was recommended to the general study of the nation. So far was the Church of England and her chief divines from countenancing that unbecoming and absurd treatment, with which the name of this eminent Protestant is now so frequently dishonoured, that it would be

no difficult matter to prove, that there is not, perhaps, a parallel instance upon record, of any single individual being equally and so unequivocally venerated for the union of wisdom and piety, both in England and by a large body of the foreign Churches, as John Calvin. Nothing but ignorance of the ecclesiastical records of those times, or resolute prejudice, could cast a cloak of concealment over this fact; it has been evidenced by the combined testimony both of enemies and friends to his system of doctrines.

As one more additional, and no inconsiderable proof, that the name and authority of Calvin was highly esteemed by the governors of the English Church at a former period, we find, from Bishop Overal's Convocation Book, containing the Acts and Canons which were passed by the Convocation first called, A. D. 1603, imo Jac. and continued by adjournments and prorogations to 1610, that the name of Calvin is formally mentioned in the preamble to the eighth canon of the second book, thus--"The Cardinal (Bellarmine) is so far driven by a worthy man, and some others of our side," &c. In the margin the reference is made to Calvin's Institutes. The deliberate introduction of the name and its epithet into the acts of a convocation of the Church of England, appears to be well worthy of notice in our present enquiry. From such data, though they will leave every man to a liberty of conscience as to his approbation of Calvin's system, yet it certainly, as a well-in formed and consistent member of our Church, does not leave him at liberty to consign his memory to opprobrium and obloquy, without incurring the imputation of presumption, pride, or ignorance. Far be it from me to advance those undeniable testimonies of the high estimation in which Calvin was held by our venerable forefathers, as any decisive argument that Calvinism was necessarily the only established doctrine of our Church: it only amounts to proof presumptive, that the principles, in general, which he maintained, were not thought to be at variance therewith; but that, on the other hand, he and his writings were highly esteemed by those whose heads as scholars, hearts as Christians, and situations as governors of the Church, ought to vindicate them from the imputation of patronizing

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men and doctrines known to be hostile to those of their own Church. To those who know how to estimate the nature of historic proof, as distinct from mathematical demonstration, the argument must have weight, and in the present state of the controversy, managed as it usually is, ought to be attended to. What can appear more unreasonable or repugnant to every feeling of piety, gratitude, or common decency, than to account for the approbation which was shewn to Calvin, and his doctrines by such men as Cranmer, Hooper, Jewell, Nowell, Hooker, Whitgift, Whitaker, Andrews, Hall, Carleton, Davenant, Abbot, Usher, &c. by ascribing it, with Dr. Kipling, to mental derangement, an attachment to opinions early imbibed, which hoodwinks the understanding, or to deliberate wickedness?" If the subject were not of a most serious and important nature, it would be impossible not to smile at such a misappropriation of terms; and surely even now it is more calculated to excite pity than anger towards the intemperate author of such a rash conclusion. If you think these preliminary observations worthy of insertion, I shall trouble you with another letter or two containing some remarks on the method which the Dean has adopted for proving his point. In the mean time, I trust it will appear to your readers, however they may dissent from the peculiarities of Calvin's system, that a modern prelate, whose great learning and discrimination fully enable him to form a competent judgment on the subject, was thoroughly justified, by authority, in denominating that great reformer, "the venerable Calvin." (See Bishop Horsley's Charge in 1800). Sincerely wishing success to your important labours, charity and good-will to all controversialists, and peace to the Church of God, I am, &c.

A CURATE OF THE SOUTH.

CANDOUR RECOMMENDED TO INFIDELS.

CHRISTIAN readers may have observed, that those who are candid enough to account for differences in the narratives of heathen authors relating the same historic facts, seem to lose every particle of candour when they come to examine the sacred writers. The force of this observation struck me in

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reading Gibbon's History, where that candour is evidently extended to the discrepancies of certain heathen authors, which is denied to the apparent differencies of the four Evangelists. He mentions, for instance, the different accounts which Ammianus the historian and Juvenal the satirist give of the number of Romans usually assembled at public games and spectacles on this he makes a remark, which the friends of Christianity wish to be applied to the Gospel History. "They both painted," says he, "from life, and the differences between them prove, that they did not transcribe each other." A remark similar to this occurs on the speeches of Justin the Second, emperor of the East, and ambassadors of the Avars, "For these characteristic speeches,' says he, "compare the verse of Corippus with the prose of Menander; their diversity proves, that they did not copy each other; their resemblance, that they drew from a common original." How quickly would difficulties vanish, if the same candour was applied to the sacred writers, and how easily in this case would mountains be removed and cast into the sea? We should not then hear of any one triumphing in the apparent differences of the accounts given of our Lord's resurrection, or in any supposed contradiction in the sacred writers. Objectors, instead of arguing that the Evangelists vary, and therefore cannot be true and faithful narrators, would rather conclude, from the same premises, that they did not write by concert, or with a design to deceive; and that variations are, in fact, rather arguments for the authenticity of the whole.

CANDIDUS.

Extracts from the Common-Place Book of a Country Clergyman.

ON THE FREQUENT UNPROFITABLENESS OF

SERMONS.

One reason why the preaching of the Gospel seems foolishness to many who hear it, is, that they see its truths singly and detached. Christianity is not studied by such persons at home, they neither read nor think upon the subject, and all they know of the matter is collected from a sermon accidentally heard. But a sermon,