his arrival, he was congratulated by the acclamations of the people.

Shortly after his return, he composed a catechism in Latin and in French, divided into questions and answers. This work, which proved highly useful to the church, was so well received by different nations, that it was not only translated into many living languages, such as the German, the English, the Flemish, the Spanish, and the Italian, but also into Hebrew and Greek. Notwithstanding the relief which Calvin continually received from Farel and Viret, it is not easy to conceive how he sustained his various labours; especially if we consider that he was the subject of several violent and continual disorders. During a fortnight in each month, he preached every day; gave three lectures in theology every week; assisted at all the deliberations of the Consistory, and at the meetings of the pastors; met the congregation every Friday; instructed the French churches by the frequent advices which they solicited from him; defended the Reformation against the attacks of its enemies, and particularly those of the French priests; was forced to repel his numerous antagonists, by various books which he composed for that purpose; and found time to publish several other works.

In addition to these occupations, the council, who knew that he was an excellent civilian, as well as theologian, consulted him in all important concerns, and charged him with many difficult commissions. He was particularly employed in framing the edicts and legislative acts of the town, which were completed and approved in the year 1543. In this year he presented the church of Geneva with a liturgy, together with directions as to the manner of cele brating the Lord's Supper, and Baptism. Mosheim says, "the senate of that city, by the request of Calvin, established an academy, which contributed much

to the success of his designs. He, with his colleague, Theodore Beza, and other divines of eminent learning and abilities, taught the sciences with the greatest reputation. The lustre which these

great men reflected upon this infant seminary of learning, spread its fame through the distant nations with such amazing rapidity, that all who were ambitious of a distinguished progress in either sacred or profane erudition, repaired to Geneva. England, Scotland, France, Italy, and Germany, seemed to vie with each other in the number of their students, that were incessantly repairing to the new academy. By these means, and by the ministry of his disciples, Calvin gained proselytes and patrons to his theological system, in several countries of Europe.

In the year 1547, Calvin composed a work entitled L'Antidote, against the doctrine contained in the first seven sections of the Council of Trent. He wrote also to the church of Rouen, to fortify her against the artifices and errours of a certain monk of the order of St. Francis, who was endeavouring to infect that church with the heresy of Carpocrates. About this time he composed his commentaries on the Epistles of St. Paul. The church of Geneva, though surrounded by afflictions, increased rapidly; and Calvin received, with every mark of tenderness, those who were banished from their country on account of their attachment to the gospel. He now met with a severe trial in the loss of his wife, a person of singular virtue and merit; but though extremely affected by this affliction, he endured it with a constancy and resignation becoming his exalted character.

The churches of Saxony, not being united in some things, consulted Calvin, who frankly gave his opinion on the subject; and as Melancthon was accused (though unjustly) of too much indifference on

this subject, he wrote to him respecting it. While God was on the one hand chastising the German churches with the scourge of discord, he manifested his compassion to the churches of Switzerland; for Calvin and Farel having made a visit to Zurich, composed all the differences which had arisen among them on the subject of the sacraments. Articles

were agreed upon by the consent of the churches of Switzerland, and those of the Grisons; and this agreement united the church of Zurich and that of Geneva in the closest bonds.

The ministers of Geneva, in a public assembly, having illustrated and established the doctrine of predestination, approved of the work which Calvin had written on that subject. His writings were already translated into the different languages of Europe; and Geneva was thronged with strangers from Germany, France, Poland, Hungary, and even from Spain and Italy, who came to consult him about the advancement of the Reformation, or to find shelter from the persecutions to which they were exposed in their native countries. Calvin was respected by none more than by the Protestants of England; and by the desire of Archbishop Cranmer, he had imparted to Edward VI. his advice relative to the best method of advancing the Reformation in that kingdom. Knox was affectionately received by Calvin as a refugee from England; and an intimate friendship was soon formed between them, which subsisted until the death of Calvin in 1564.

Calvin, in the case of Servetus, has been harshly censured. It has been confidently pretended, and boldly asserted, that he through life, nourished an implacable hatred against Servetus, and that he employed all his efforts to satiate it in the blood of the unhappy Spaniard. It is certain that Servetus had rendered himself odious to all who knew him, and

that the ideas of most persons agreed with those of Calvin on the punishment which he merited. It is evident from the letters of Farel and of Viret, that they did not blame Calvin in this affair. Bucer was

not ashamed to write that "Servetus deserved something worse than death." The excellent Melancthon approved the punishment of Servetus. Writing to Calvin, he remarks: "In my opinion, your magistrates have acted justly, in putting to death a blasphemer, convicted by due process of law." Farel expressly says, that "Servetus deserved a capital punishment." And Beza defended the sentence. All these celebrated men entertained the same opinion on this subject; and as no personal hatred of Ser-vetus can be imputed to them, it is at least as unjust to accuse Calvin of it.

Servetus was condemned upon extracts from his books, and from the edition of the Bible which he had published in 1552, and from a letter which he had written to Abel Paupin, a minister of Geneva. The principal accusations exhibited against him were, First, his having asserted that the Bible celebrated improperly the fertility of the land of Canaan, whilst it was unfruitful and barren. Secondly, his having called one God in three persons a Cerberus ; a three headed monster. Thirdly, his having taught that God was all, and that all was God. To the council of Geneva, justice ought to be done with respect to this transaction, though we may blame the principles of its jurisprudence: they neglected nothing to discover the truth; they multiplied their interrogatories, and employed all possible means to make Šervetus retract: and, as they experienced the inutility of these measures, they wrote to the reformed Swiss cantons for their advice. Is it credible? they were unanimous in exhorting the council to punish the wicked man, and to put it out of his power to increase heresy.

If Calvin may be supposed to have influenced the Council of Geneva, can it be said that he controlled the Councils of four different states, and all the persons who were consulted by them, in forming their judgements? Shall the fury imputed to him render so many magistrates cruel, whom he had never known? It must be confessed, that the intolerant spirit of the age dictated the sentence of Servetus at Geneva. On the 27th of October, Servetus was condemned to be burnt alive; and the sentence was executed on the same day.

:

In the first place, let it be remembered, that the fate of Servetus was approved by the majority of celebrated ecclesiastics among the reformed of those times it was also sanctioned by the church of Switzerland, who even recommended it. It had long been the custom at Geneva to proceed with violence against heretics. In the year 1536, several persons were deprived of their freedom for not embracing the received doctrine: from the year 1541, the Consistory possessed the right of forcing the magis trates and the people to continue faithful to the holy doctrine, and to observe good morals.

In 1558, Gentilis escaped death only by retraction, though it was known to be feigned and Calvin, in a letter which he wrote at that time, observed, "Servetus, by a recantation, might have averted his punishment: I would have it attested that my hostility was not so deadly; but that by humility alone, had he not been deprived of his senses, he might have saved his life; but I know not how to account for his conduct, without supposing him to have been seized with a fatal insanity, and to have plunged himself headlong into ruin."

The civil and ecclesiastical jurisprudence of the tribunals with respect to heresy, was undoubtedly grossly inconsistent with the spirit of christianity, and the principles of equity. But if we could tran