than aggravated what had previously been taught by Luther, Melancthon, Zuingle, and others in the earlier period of the Reformation. As that blessed work proceeded, the other churches sunk back, and Geneva went somewhat beyond them, without being considered as furnishing the least ground of variance between them. To the last, Calvin venerated and loved Melancthon, and used to call him "The Divine ;" and it was not till 1552 that he published his work on Predestination.

We entirely concur with Mr. Scott's observation on this point, and especially on the fault of imputing motives to pious and devout men who take different views of this profound question. Let the facts be allowed, that man is capable of nothing spiritually good by himself, and that it is God who worketh in him to will and to do of his good pleasure, and the doctrines of the Divine purposes, in whatever way they are explained, or if they are even wholly abstained from in public discourses, will not disturb Christian unity. We have not room for the passage to which we allude, pp. 47-49; but we inust cite two remarks of much moment. The first is in the second volume of the Continuation, p. 218.

"It can hardly have failed to be observed how very undefined, how popular, and almost entirely practical, are all those passages which have been adduced either by Dr. Milnor or myself, from this great Reformer's (Luther) writings on the subject of the predestination of men to eternal life. In fact, both he and Melancthon but sparingly apply the doctrine to the great and awful subject of human salvation, to which, in modern times, we are apt almost exclusively to apply it; the term Predestination seems, in the apprehension of numbers, synonymous, or nearly synonymous, with election or its

opposite; though it is obvious that the former term has an unlimited extent, while the latter is confined to one particular subject. And it is in the wide view, rather than the restricted one, that both Luther and Melancthon seem chiefly to contemplate the doctrine."

The other passage is in the volume before us. It relates to the interpretation of particular texts of Scripture. The text is the much controverted one, Romans vii.; but the remark is peculiarly applicable to the passages which speak of the Divine purposes.

"It is to be regretted that those who have strongly taken opposite sides of the question respecting this important pasoverlooked the obvious fact, that, accordsage of Scripture, should so often have ing to the general view which they take of the meaning and application of the whole will be the interpretation which they respectively put on particular phrases or sentences. He who understands the passage at large to describe the experience of the true and even advanced Christian, qualifies his exposition of the clauses I would, I do not; but the evil which I "carnal, sold under sin"-" the good that would not, that do I," &c. so as to render them compatible with that interpretation. He, on the other hand, who reduces the of the protests of conscience against passage to little more than a description prevailing depraved inclination, must at least equally lower down the meaning of the sentences, "I delight in the law of God after the inner man"-"the evil which

I would not, that do I"-" now then it is no more I that do it, but sin that dwelleth in me," &c. to make them at all agree with such an interpretation. Let each party his own exposition of particular parts, and apply to the other's general interpretation he will find it easy to fix upon his opponent charges of absurdity, and even impiety, which by no means really belong to him." pp. 207, 208.

So much for the doctrines themselves, as propounded by Calvin. The proportionate space which they occupy in his theology should next be noted in order to form an impartial view of the case. For instead of these deep questions filling the volumes of Calvin, there is little comparatively on the subject in them. Even in the Institutes they

occupy only about a twentieth part of the work. The longest chapters are on Prayer and the Moral Law. Out of eight hundred pages, scarcely more than fifty are allotted to this mysterious topick; and not only so, but all the other doctrines, precepts, and warnings of Scripture, hold their proportionate position in his instructions; a position more prominent, more extensive, more influential, than the one to which so much objection is raised. Read his learned and most able Commentaries from one end of the seven folios to the other-you find the most luminous and conscientious exposition of the Holy Scriptures-a penetration which solves almost all difficuties-an honesty and good sense which seize on the main point-a fairness and impartiality which seem to know no system. After three centuries, the Commentaries of John Calvin remain unrivalled. The doctrine of predestination was not his great subject; it was not that which mainly engaged his powers, much less that on which he exclusively dwelt.

Our third remark was, that on almost all the additional points which have been called Calvinism in later times he took the opposite side to that which his supposed followers occupy. We can only enumerate; we cannot quote. Calvin held the universality of redemption, and expressly avowed his belief of it, as if carefully to prevent any mistake as to his opinion, in his will. Four times within a few lines does he on one occasion assert the universality of the promises and offers of the Gospel. On free will, he is far more moderate than Luther or Melancthon in their early writings. He did not hold the doctrine of the imputation of Adam's sin to all his posterity; he maintained the authority and obligations of the moral law as the rule of life: he enforced the necessity

of evidences of faith being appealed to; though, in opposition to the Popish doctrine of perpetual doubt as to the acceptance, he sometimes seemed to confound the assurance with the essence of faith; he scruples not to use the word condition as indispensable to acceptance with God; he allows the term co-operation, on the part of man, after grace received. On final perseverance, he is so moderate, that he

"speaks of the 'special call,'' when_by the inward illumination of the Spirit, God causes the word preached to sink into the heart,' as for the most part vouchsafed only to the fathful;' but sometimes communicated to those who, on account of their ingratitude, are afterwards forsaken and struck with greater blindness.'" p. 578.

These points practically modify, and guard, to an extraordinary degree, his doctrine of the Divine purposes; and we mention them in justice to a great name, of which a wrong estimate has been very generally formed.

We should have been glad, if our space allowed, of adding various other extracts; but we must content ourselves with referring, without citation, to the letters to our Reformers in England, pp. 387, 464, 469; the passages illustrating Calvin's views of baptism, pp. 251, 305, 312, 423, 415, 466, 468, 551, 592, 594; and those which detect the mischiefs occasioned by new doctrines, and an unsteady changeable mind, which are well deserving of notice, at pp. 95, 97, 158, 162, 172, 251, 272, 347, 355, 362, 364, 377, 379, 382, 453, 456, 459, 469, 480, 505.

We might, in justice to the author, add numerous passages illustrative of the soundness of mind, the moderation in doubtful points, and the impartiality which he has displayed throughout his work. We can afford space only for a brief specimen. The following are of the highest order. The propo

our minds in rising from the study of this truly valuable volume.

The first is the great importance of genuine ecclesiastical history the history of good and great men: of their times, their services, their principles; the errors into which they fell, or against which they contended; their holy temper and frame of heart; their temptations, their struggles with enemies within and without the spiritual church; their blessed and triumphant deaths. If it were only from the pleasure which interesting narratives inspire, and the common instruction they convey, the study would be delightful. But the development of the Divine mercy in carrying on the work of salvation--the exposure of the artifices and snares of Satan-the vindication of the great and good from the calumnies of the day in which they lived the illustration of the main commanding doctrines of vital Christianity, as the grand means of blessing mankind-the confirmation of our faith when we see the same Gospel, and the same doctrines, and the same efficacy of grace, and the same objections of the wicked, and the same perversions of the unstable prevail, are additional sources of benefit. The vindication of Melancthon in the last volume of our author, and of Zuingle and Calvin in this, is of eminent service to the cause of Scriptural truth. How much is there to edify in this study of ecclesiastical annals, thus impartially conducted; how much to quicken, how much to humble, how much to instruct, how much to keep one stable and moderate, and to guard against the extravagancies into which so many run on every side. We more than ever value that which has stood the test of ages. In reading the history of such men as are presented to us in these volumes, we see how much more is really required for the decision of

ever

important questions than modern smattering self-sufficiency imagines. We rise above the times in which we happen to be cast, and the fashion of the day, and imbibe the scriptural, broad, universal, permanent, beatifying truths, which the saints in all ages have in substance held, and which alone God blesses to the awakening, the consoling, and the saving of mankind.

Our second reflection was, the admirable succession of eminent men whom God is pleased to raise up for different services in his church. Calvin was only one; but what a man, take him for all in all! Abating a little for a severity which undoubtedly ran through his character, and for that overstatement of a particular doctrine to which we have adverted, what a majestic mind did he display; what vigour of thought, what genuine force of intellect; what a commanding, leading spirit of deeply rooted piety; what self-denial; what superiority to petty ends, what wisdom, almost oracular, in his counsels; what noble, dignified, and simple disinterestedness under poverty; what love to the Saviour and for the souls of men. We quite agree with Mr. Scott, that he was not like Melancthon and Ecolampadius, one of those attractive loveable characters which seduce an historian to pourtray them in the most favourable light. But neither Melancthon nor lampadius, no, nor Luther, could have done what Calvin, at the particular moment of his labours, and in the peculiar sphere in which he moved, and, we may add, in the period at which the Reformation had arrived, achieved. Each filled his assigned post. From Luther's noble magnanimity we would detract nothing; from Melancthon's learned sweetness, and Ecolampadius's mild perseverance, and Zuingle's heroic boldness, would detract nothing; rather we

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would recognise and admire that succession of men of various powers and endowments prepared for the different scenes of service to which they were brought. Two things were common to them all -a profound reverence for the Holy Scriptures soundly interpret ed, and deep personal piety. They had all emerged from the darkness and uncertainty of human traditions into the light and authority of the word of God; they had all tasted of the bitter cup of superstition, idolatry, and torment of conscience, which the antichristian harlot had put to their lips, and had found peace in the arms and grace of Jesus Christ, the one and only Sacrifice for sin, and the one and only Mediator between God and man. To them Protestantism was the holy Book, and the Holy Spirit applying it profoundly to their own hearts. The cause they opposed was human error and opinion, and Papal formality and superstition. They rested on God and his inspired word and the holiness it taught; and they resisted sin and vice, whether under the guise of Popery, or in the more plausible form of a pretended Protestantism.

May God raise up such men in our own day; and the Gospel will flourish yet again; error and folly will be put to shame; missions and Bible Societies will be more largely diffused; the Christian church will be purified from its secular spirit, from torpid orthodoxy and fanatical excesses; and God our Saviour will be known, trusted, loved, and adored, from the rising to the setting sun.

The Reviewer Reviewed. We have in our last number expressed our opinion of the general fairness and candour of the foregoing review. Indeed, if we had not entertained this opinion of its character, we should not have ad

mitted it into our pages. But we have also said, that we should" contest some of the Observer's assertions, in regard to the doctrines of Calvin, and that if we were not greatly in error, should show that he is so, in at least one point of no inferior importance." We proceed to redeem our pledge.

We think that the " reflections on particular points in the character and theology of Calvin," which are contained in the first two paragraphs of that part of the review which appears in our present number, are not well founded. Nay, it seems to us, that the reviewer, after making his statement in the paragraphs referred to, immediately adds what invalidates the whole.

1. He states explicitly, that the doctrines of Calvin, which he had just been censuring, "upon the deep and difficult subject of the Divine purposes were, upon the whole, no peculiarities of his." Again-"Calvin, though he reduced the truths he held on this head to a more regular system, and sometimes carried them, as we have remarked, to a faulty extreme, yet he invented none; he has said nothing which St. Augustine had not said eleven hundred years before he was born. And what is more important, he rather softened than aggravated what had previously been taught by Luther, Melancthon, Zuingle, and others, in the earlier period of the reformation." Again-" On free will, he is far more moderate than Luther and Melancthon in their early writings."

2. He was not the cause of division among Protestants. How could he be so? when, says the reviewer, "It is remarkable, as Mr. Scott justly observes, that we pass through more than half of the twenty-eight years of Calvin's ministry, without ever hearing of the question of predestination. His sentiments were before the world