then that he, who was to be the master, the lord, and I may say the husband of the world, should have something in common with the creatures over which he was to preside. At the same time he must possess some superior endowment, by which he should be enabled to govern them. A body therefore was given to him who was to be the head of all corporeal things: and a soul to him, who alone among corporeal beings should hold kindred and communication with God and spiritual subsistences.... But now observe the body assigned to man, and compare it with those of the animals around him. The lion is covered with hair, and has formidable teeth and claws. The bear, the stag, and every lower creature has his weapons of offence or defence. But the human body is produced smooth, tender, and unarmed. Some have adduced this as a proof of the weakness and misery of man: we think it a token and omen of his superiority and happiness. Formed as he was to enjoy God and all the creatures of God, a body adapted for gentleness, peace, and friendship became him."

In this work our author developes the highest predestinarian sentiments, carrying his doctrine, in several particulars, to a length almost unheard of among intelligent and respectable Calvinists of modern times, and suffering statements to escape him which are exceedingly to be deprecated. But into this subject it would not be proper to enter further in this place. We only subjoin a general reflection with reference to it.

It has been clearly established concerning three of the very greatest reformers, Luther, Melancthon, and Zwingle, (and we know that many more thought with them,2) that, at an earlier period, at least, of their course, they not only held those doctrines of election and predestination which have subsequently been denominated Calvinistic, but that they

1 See Contin. of Milner, iii. 222-231.

2 Wicliff also is well known to have gone very far in the same line.

carried them to a length almost unknown among ' modern Calvinists.' Nor did those high doctrines originate with these persons. They held them in common with eminent writers who had preceded them, and were members of the Roman-catholic church; and they would have been able to support even some of their boldest positions by the authority of St. Augustine himself. Why then is all the odium of these obnoxious doctrines to be accumulated upon the devoted head of CALVIN, who had never yet been heard of in public life, even at the latest period here referred to?

Yet further: surely none can be so blinded with prejudice, as not to acknowledge, even after this statement is made, and these facts confessed, the vast practical wisdom, the holy excellence, and the immense usefulness, which were found in the three great men now specially referred to, in combination even with that highly exceptionable form and measure of these doctrines with which they were chargeable. What real discernment, what value for Christian truth, and love of Christian virtue, can we allow to that man, who does not see, and irresistibly feel, that these persons still deserve our highest veneration, affection, and gratitude, notwithstanding the excess to which they may have gone on these subjects? Yea, though we would be far from implying that any error is harmless, yet we may even ask, what great obstruction, or even alloy, to their actual usefulness do we see arising from their sentiments upon these abstruse points? Those sentiments little affected their ordinary instructions and modes of address-than which nothing could be more impressive, nothing more practical, nothing more effective. And, if this must be admitted concerning the mighty dead, why should not some small measure of the same justice be dealt out to the humbler living? Where have been found more holy, more laborious, more efficient men, in our own days, than

those, whom the circumstance of their holding some very much moderated and attempered portion of the doctrines, taught by these great reformers, has exposed to almost unbounded animosity and obloquy? What would have been thought of the modern spirit upon this subject, in times past? What may we suppose will be thought of it in times yet to come? In a review hereafter assuredly to be made, will bitter and contemptuous hostility be esteemed any proof of either our wisdom or our virtue?

CHAPTER VIII.

Progress of Reformation in French Switzerland-Its state in the Cantons-Synod of Berne-Helvetic Confession-Death of Haller.

WHILE the German part of Switzerland was harassed in the manner we have seen, with the preludes, the conflicts, and the consequences of war, the French or Western part enjoyed comparative repose, and was the scene of the successful progress of the gospel. We have already given some account of the propagation of the reformed doctrine in that country, principally through the zealous labours of Farel, to the close of the year 1530. We proceed now to continue that account, and also to record such occurrences as appear worthy of notice in other parts of Switzerland, to the period when Geneva will appear on the stage, and for a time almost engross our attention.

The various promising scenes of service opening before Farel in Aigle, Morat, Neuchâtel, Vallengin, and other places rendered the assistance of faithful fellow-labourers indispensable to him. He wrote to his friends in various quarters to procure him such assistance, but without adequate success. The persecutions in France (so does the providence of God order the affairs of his church, making its afflictions in one part subserve its interests in another,) furnished the principal supply, by the number of pious

ministers and other persons whom it compelled to quit their native country. A letter of Farel's to one person of this description, Eustace André, in January, 1531, may further illustrate the spirit of the writer, and the nature of the service in which he was engaged. "You wish to know in what state the affairs of our Lord in these parts now are. In truth, they proceed well in comparison with past times. Numbers see clearly the frauds of Antichrist: and great liberty is enjoyed for speaking of Christ. Yet, when it is considered how much still remains to be done, and how far men are from the harmlessness, the holiness, and the charity which ought to be found in Christians, you might well say that all is still in evil case." After some further explanation he proceeds: "The labourer must here live at his own charge while he is waiting for the harvest: and this, I confess, is difficult in a time of scarcity, when money goes but a little way. But I know that our heavenly Father will never desert his children. . . . . Those who enter on the service now proposed to you must reckon on meeting with much trial. I can promise you no other than this; having myself experienced almost incredible vexations from various quarters. If then, my brother, you so know Jesus Christ as to preach him purely, without entering into vain controversies about water or bread, or tithes and taxes1-in which questions some appear to place all Christianity: if you have nothing else to propose than that men, renouncing all impiety and injustice, and armed with faith, should lay up for themselves treasures in heaven, where Jesus Christ sitteth at the right hand of the Father; and aim only to implant a 'faith which worketh by love:' disposed in this manner, and seeking nothing but the things which are above, and the sole glory of Jesus Christ, you may boldly set out on your journey

1 Referring to the Anabaptists on one hand, and to the sacramental controversy on the other.