the substance of the truths relative to the atonement, and the various other truths taught in Calvin's Institutions.

The reformation in doctrine, did not, at once, reform the lives of the Genevans. Farel, and Calvin, who had consented to unite with him in the pastoral charge of the congregation, refused to administer the sacrament to people of immoral character. In consequence of this measure, and their refusing to submit to an edict of the government of Berne, in relation to the sacrament of the supper, an act was passed ordering them to depart from Geneva, in 1538. Calvin retired to Strasburgh, where he was received with extraordinary marks of respect, and employed as a preacher and teacher of divinity.

The magistrates and people of Geneva soon became sensible of their error, and invited Calvin to return. At first he refused, but after many pressing solicitations returned, and in 1541, fixed on that place as his permanent residence. He now enlarged the plan of the theological seminary, and commenced a course of lectures on divinity, and on the philosophy of matter and mind.

The splendour of Calvin's talents, the extent of his erudition, and the power of his eloquence and the greatness of of his fame, soon attracted young men from every part of Europe to the Genevan school. Nearly all the youth who heard his lectures, embraced his views of the atonement, of the divine decrees, and of other cognate subjects. The eagerness with which they drunk in his instructions, and diffused the scriptural opinions which he taught, can be compared only to the reception with which the gospel met, as preached by the apostles and their immediate successors. The Presbyterian form of church government, which was adopted in Geneva and the protestant cantons of Switzerland, presented a model of simplicity, and formed a most striking contrast to the cumbersome machinery and oppression of the papal hierarchy. The disciples of the Genevan school embraced it, introduced it into other countries, and thus, in some sense, it became a vehicle, in which the doctrines of the atonement were conveyed to distant parts. So

true is this observation, that Presbyterianism in name, has scarcely ever been separated from Calvinism. These two, connected together, gave a new tone to the ecclesiastical and civil constitutions of the nations that compose the great family of European states. Even those who did not adopt them, were compelled to shape their course in a new direction. Some of the harsher features of the popish system of doctrine were softened, and their governments, both civil and ecclesiastical, were rendered more mild.

The substance of Calvin's Lectures, together with his Institutions, is comprehended in twelve volumes folio. The practical influence of the opinions which this wonderful man taught, were exhibited in the holiness of his life, and in the integrity of his moral deportment. He was most punctual in the performance of religious duty, and a laborious enquirer after knowledge, almost beyond the example of all former ages. He never would accept more than three hundred crowns per annum, as a compensation for his numerous and arduous labours. His enemies have never been able to fix upon him the slightest charge of immorality. Nearly the whole of the Roman Catholic and Episcopal churches, have directed against him their heaviest artillery, for more than two hundred and fifty years; yes, all the batteries of error and heresy have been opened upon him; and while they have been thus unwillingly bearing testimony to the greatness of his mind, they have not dared to charge him with any immoral conduct. Joseph Scaliger, who rarely praises any man, says, "Calvin was the greatest wit the world had ever seen from the days of the apostles." Guy Peter, a distinguished Roman Catholic, says, "At the age of twenty-two, he was the most learned man in Europe." The bishop of Valence, a popish clergyman, said of Calvin, that "he was the greatest divine in the world." Bayle, who took great delight in collecting together and exhibiting in dark colours, all that ever was said against the ministers of Jesus, especially the reformers, asserts that Calvin's enemies have never been able to fix a stain upon his moral character. When he speaks of Calvin's poverty, the means which he

had of acquiring wealth, and his dying worth no more than 300 crowns, he becomes quite enthusiastic, and challenges all antiquity to furnish an example of such noble self-denial, of such stern virtue and integrity; and declares that he eclipses all that has been said of Grecian and Roman virtue. Those who are best acquainted with Bayle's character, will know how to appreciate such praise, from such a man.

I have preferred giving these testimonies of Calvin's greatness and goodness, from his enemies, as they are evidently wrested from them by the stubbornness of well-known facts. The estimation in which he has been held by the Presbyterian churches on the continent of Europe, in Great Britain, and in the United States, is known to all who have the slightest acquaintance with the history of the church. Hence we are not to wonder, that he, in some measure, gave law to Europe, both during his life and after his death. The extraordinary reputation which he acquired, was procured almost solely by his labours on the doctrine of the atonement.*

*Many will contend that the burning of Servetus fixes a stain upon the moral character of this great instrument, raised up by the head of the church, to illustrate and defend the doctrine of the atonement. After the time which has been employed in the text, in developing his character, it would probably be thought an unpardonable omission, were this subject passed over in silence. Those who have been most clamorous against Calvin for this act, are the Socinians and the church of England. In such an affair, we should suppose the former have as little right to exclaim as any people in the world. We all know the dreadful persecutions which the orthodox suffered under the Arian emperors, and that even in modern times, their skirts are not clean. The church of England have only to look back to the house of Stuart, under whom, through the influence of Episcopal bishops, hundreds of Presbyterian dissenters were put to death in the most cruel manner, for adhering to their religious creed. Never did the cruelties of the Roman pontiffs exceed those which the Calvinists suffered from that house. Such accusations against Calvin, come from them with peculiar infelicity. It is, however, well known, that the burning of Servetus was the act of the senate of Geneva; a body as respectable both for talents and integrity, as any in Europe of its extent. That senate thought that the most monstrous blasphemies against the di vinity of Messiah, and almost every other cardinal doctrine of the Christian system, merited civil pains. Did the house of Stuart think itself justifiable, did the bishops of the English church think themselves justi

In 1559 Theodore Beza became the colleague of Calvin, in the Genevan school. This excellent man was born at Vezelai, in Burgundy, June 24th, 1519, the year after the reformation was commenced by Luther at Wirtemburgh. His infancy was spent in Paris, under the care of his unele Nicholas Beza, who gave the direction of his studies to the celebrated Melchiar Wolmar, by whom he was educated in the protestant religion, from the year 1528 to 1535. He was designed by his friends for the profession of the civil law, which he studied in the university of Orleans, where he was entered at the age of seventeen, after having acquired a knowledge of the ancient classics, and the other branches of literature taught in the schools of France at that time. He continued in the university for three years, and was admitted to the practice of the law at the age of twenty. In youth he seems to have had little of the power of religion, though well instructed in its doctrines.

He arrived at Geneva in 1548, where he first became acquainted with Calvin, and probably with John Knox. The

fiable in putting to death the dissenters, for declaiming against an earthly government, because of its departure from the truths which it was solemnly sworn to support; and shall the same people, without renouncing what was then done, condemn the senate of Geneva, and denounce Cal. vin their friend and pastor, for putting to death a man who attacked the king of kings? It was a maxim universal among Christians at that time, that as God once gave commandment to punish gross blasphemers, and as they could not discover that he had ever repealed the law, it was still in force, and magistrates were bound to execute it, at their peril. The senate thought, and thought correctly, that the opinions of Servetus, boldly avowed and publicly taught, were grossly infamous, grossly blasphe. mous. If Jesus Christ is God, he who opposes this truth, and endeavours to propagate his opinions, is as guilty as he who would contend that God the eternal father, is a mere man. Those who declaim most against Calvin, believe that Christ is God. Will they maintain that rebellion against Jehovah is less criminal than rebellion against an earthly monarch?

The only ground upon which Calvin is charged with any degree of probability, of having had an active hand in the death of this arch heretic, is that one of the principal witnesses was a servant in his family. It is not denied that Calvin, and most of his friends, thought Servetus deserved punishment, and were willing to aid in furnishing testimony on the trial. But Calvin was not pleased with the severity of the sentence pronounced by the civil tribunal, and wished a milder form of death.

year following he was made professor of the Greek language, in the college of Lausanne, which station he filled with great reputation for nine years. Here his mind was particularly directed to the study of the Christian religion. He published several works while in this professorship, and among others, one entituled "De eterna Dei Presdestinatione," on the eternal decrees of God, in which he exhibited a lucid view of the doctrine of election and definite atonement, embracing the same views of that subject which is contained in the Institutions of Calvin. A reply to this work was written and published by Castalio. Beza answered him. These and various other theological works, procured for him great celebrity.

The accession of such a man to the school of Calvin was highly auspicious. He was in the vigour of life, while Calvin was on the decline. His piety was ardent, his zeal for the cause of the reformation inextinguishable, and his reputation little inferior to that of Calvin. Numerous Arminian and Popish writers assailed him with as much fury as they had done Calvin; but the opposition which the Genevan professors and school experienced, could not retard its progress, or check its growing character. No school in Europe possessed so much learning, or talents, or piety. Youth of every kingdom in Europe, were ambitious to have it said that they had heard the lectures of Calvin and Beza. Few left Geneva without embracing the doctrines relative to the atonement, which they taught; and hence they were the prevalent opinions in nearly all the reformed churches.

Beza was a profound politician as well as a great divine. Many princes sent for him to give them counsel in difficult cases. When the protestant cause was to be defended before kings, Beza was the champion. He was invited to attend a conference at Paissi, by the young king of Navarre, afterwards Henry IV. Here he triumphantly defended the protestant cause, in the presence of the first of the French nobility, and against the ablest advocates of popery which France could furnish. Catherine de Medicis was so charmed with his learning, eloquence and manners, that she de