themselves very distinct views on the subject, which is far from improbable, or they purposely expressed themselves in a manner not very definite. We shall hereafter see, that the consequences of this loose manner of expression have not been less fatal in England than on the continent-that a flood of errors has poured into the church, to the destruction of both truth and holiness.

While the reformation was thus progressing in England, it was also continuing to advance rapidly in North Britain. The power of its enemies was gradually becoming more feeble. The continual civil wars rather promoted than retarded its progress. All the violent opposition of Queen Mary and her popish friends could not check its growth; even the very means which they devised for its destruction, accelerated its progress.

The Genevan confession of faith was adopted and sanctioned by the Scottish reformers. This instrument is very brief, but the doctrine of the atonement is fully and explicitly stated, so as that it cannot be misunderstood. Indeed it seems to have been justly considered the grand centre from which all the other doctrines of Christianity radiate. After exhibiting distinctly the doctrine of the Trinity, as at present taught in all the Calvinistic branches of the church, in the first article; the second article, is expressed in these words:

"I believe, and confess Jesus Christ, the only Saviour and Messias, who being equal with God, made himself of no reputation but took on him the shape of a servant, and became man, in all things like unto us, sin excepted, to assure us of mercy and forgiveness, for when, through our father Adam's transgression, we were become children of perdition, there was no means to bring us from that yoke of sin and damnation, but only Jesus Christ our Lord, who giving us that grace, which was by his nature, made us through faith the children of God-and, forasmuch as he, being only God, could not feel death; neither being only man, could overcome death, he joined both together, and suffered his humanity to be punished with death, feeling in

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himself the anger and severe judgment of God, even as if he had been in the extreme torments of hell, and therefore cried with a loud voice,' My God, my God, why hast thou forsaken me?'

"Thus of his free mercy, without compulsion, he offered himself as the only sacrifice to purge the sins of all the world; so that all other sacrifices for sin are blasphemous, and derogate from the sufficiency hereof."

The doctrines of faith and regeneration, through the agency of the Holy Ghost, are the same with those taught by the standards of the English church. Indeed there can be no doubt, however many members of the British establishment employ their time in attempts to degrade Calvin, that the doctrines taught in the Articles and Homilies were originally derived partly from Geneva.

The Genevan confession, from which those extracts are taken, was adopted at an early period of the Reformation in Scotland, but the Scotch reformers did not stop here; they formed, for themselves a confession of faith which was adopted, as the Confession of Faith for the kingdom, by the parliament in the year 1560. It contains a very full and lucid exhibition of the Christian system; and is perhaps more perfect than any similar instrument formed by any of the churches, in the sixteenth century. That the views which it contains were chiefly derived from the Genevan school, through the instrumentality of Knox, there can be no doubt, as it was adopted nine years after he was invited by the nobility to return to Scotland, before which time he had been at Geneva.

The third article treats of original sin; and is in these words:" By which transgression" (that of Adam) "commonly called original sin, was the image of God utterly defaced in man, and he and his posterity of nature become enemies to God, slaves to satan, servants to sin; insomuch that death everlasting hath had, and shall have, power and dominion over all that have not been, are not or shall not be regenerated from above; which regeneration is wrought by the power of the Holy Ghost, working in the hearts of

the elect of God, an assured faith in the promise of God, revealed to us in his word; by which faith, we apprehend Christ Jesus, with the graces and benefits promised in him." That all men will not be delivered from this state of corruption, into which by the sin of Adam, they are fallen, but those only who are elected of God in Christ Jesus, is plainly taught in the eighth article:-" For that same God and Father, who of mere grace, elected us in Christ Jesus his son, before the foundation of the world was laid, appointed him to be our head, our brother, our pastor, and the great bishop of our souls: but because that the enmity between the justice of God, and our sins was such, that no flesh by itself could, or might have attained unto God, it behoved that the Son of God should descend unto us, and take to himself a body of our body, flesh of our flesh, and bone of our bone, and so become the Mediator between God and man, giving power to so many as believe on him, to become the sons of God, as himself also witnesseth, 'I pass up to my Father and your Father, unto my God and unto your God,' by which most holy fraternity, whatsoever we have lost in Adam is restored again, and for this cause we are not afraid to call God our Father." And in the ninth article they say; " that our Lord Jesus Christ offered himself a voluntary sacrifice to the Father for us, that he suffered contradiction of sinners, that he was wounded and plagued for our transgressions-that he suffered for a season the wrath of his Father, which sinners had deserved -that they are blasphemous against Christ's death, and the everlasting purgation and satisfaction purchased to us by the same," who affirm the contrary.

As to their views of the nature of the satisfaction made by Christ, nothing could be more satisfactory, nothing more decisive than those selections which have been laid before the reader, yet as to the extent and precise objects of the atonement, there is nothing here very specific; but the same reasoning which has been applied to the articles of the church of England, may be applied to the Scotch Confession. The Presbyterian form of church government, which gave all the

ministers, as co-presbyters, équal power, in the adoption of creeds, and put it out of the power of one priest, or a few priests, to alter the standards of the church; rendered it impossible to change the system, or introduce errors into it, without the consent of a majority of the elergy; and formed a strong barrier against the inroads of erroneous principles. The church too, was recognised at the same time, in Scotland as a regular and independent empire, of which our Lord Jesus Christ is the only king and head: and as a body possessing, by delegation from the Redeemer a right of self-government, and of regulating its system of doctrine and worship, agreeably to the principles contained in the scriptures of truth. All the civil concerns of the nation were, at the same time, rendered subservient to the interests of this kingdom of Messiah. The nation was considered as bound to regulate all its civil operations according to the laws of Heaven, revealed in the Bible. Thus we see advances made in the work of reformation at this early period, in North Britain, beyond any thing attained to in the continental churches and nations. We have a whole nation both in its civil and ecclesiastical capacity, professing a belief in the atonement of Christ, and the two great ordinances of social order among men-the ecclesiastical government and civil government, harmonizing in their pious efforts to extend, among all ranks, the knowledge of this salutary truth. All this was modelled upon a plan proposed by John Calvin, which he doubtless derived from the church of God under the Old Testament dispensation, and in which plan, he proposed to unite all Christian churches into one great visible society, holding the faith in unity, and rendering all things subservient to its promo

tion.

In England the case was very different. The monarchy was proud and powerful, not held in check by the nobility as in Scotland, but both claiming and exercising the power of controling the church in all her operations, regulating her creed, and imposing upon her such doctrines as it thought proper; and such a form of government as might

best subserve the interests of the throne, and increase its splendour. Hence, though under Elizabeth, who succeeded Edward VI., the knowledge of divine truth became more extensively diffused; and the mass of the people taught more generally, to place all their hopes of salvation, in the mediation and satisfaction of Jesus, while they relinquished all reliance on popish ceremonies, and priestly absolutions; yet the episcopal form of government as derived from the church of Rome, was still retained. In the shell which had contained the kernel of popish errors, was inclosed that of truth, which was tainted by the former corruptions; and that holy, spiritual worship, founded upon the atonement, as actually made, was never practised in England, to the same extent as in Scotland. Still there were, in the established church of the former, very many great and devout men, and besides these, a very powerful body of Christians ardently and zealously attached to the truths and the order of primitive times, who were known by the name of Puritans, and who were wholly adverse to the episcopal form of church government. They also embraced in the fullest manner the creed of the Genevan school, in relation to the doctrines of grace. They also contended for the liberties of the subject, in opposition to the despotic power of the crown, and thus rendered their cause popular. The spirit of the nation was roused, and the people assumed so high a tone, that an invitation was given to reform the church.

The act of parliament calling the assembly of divines at Westminster, passed on the 12th of June, 1643, and William Twisse was appointed by the parliament to be the moderator of that body. The express object of this clerical convocation, was to consult with relation to the doctrines, discipline, and worship of the church of England. Previously to this time the diffusion of learning through England, had been prodigious. The impulse was given about the time, when through the influence of Cranmer, the professors from the continent had been invited to Oxford university. Ancient languages, especially Latin, Greek and Hebrew, the physical sciences, and moral philosophy had been culti