Confession. Everything in it which bears upon this point is in the following words: "As to the true Church, we believe it ought to be governed according to the policy which our Lord Jesus Christ has established; that is, that there be Pastors, Elders and Deacons; that the pure doctrine may have its course; that vices may be corrected and repressed; that the poor and all other afflicted persons be succoured in their necessities; and that all the assemblies be made in the name of God, in which both great and small may be edified. We believe that all true pastors, in whatsoever place they be, have the same authority and an equal power, under one only Chief, only Sovereign, and universal Bishop, Jesus Christ; and for that reason that no church ought to pretend to Sovereignty or Lordship over another." If this be evidence that Calvin wished to introduce Prelacy into those churches on the Continent, over which he had influence, then I know not what testimony means. The Confession is decisively anti-prelatical in its character throughout, and the churches which were organized on its basis, were as thoroughly Presbyterian as the Church of Scotland ever was. In the "Articles of Ecclesiastical Discipline," drawn up at the same time, it is declared that "a President in each Colloquy (or classis) or Synod shall be chosen with a common consent to preside in the Colloquy or Synod, and to do everything that belongs to it; and the said office shall end with each Colloquy or Synod and Council." (See Laval's History of the Reformation in France, Vol. I. p. 118.)

Another source of proof on which Bishop Ives relies to show that Calvin wished for and endeavoured to obtain Prelacy from the English Church, is found in the language which he addressed to the clergy of Cologne, blaming them for attempting to depose their Archbishop, because he was friendly to the Reformation. But could not Calvin reprobate this conduct without believing in the divine institution of the office which the Archbishop held? Suppose Bishop Ives should become a Calvinist, as to his theological creed, and suppose the Episcopal clergy of North Carolina should conspire on that account alone, to expel him from his diocese, might not the firmest Presbyterian in the State remonstrate against their conspiracy without being an advocate for the divine right of prelacy? Might he not consider it much better to retain, in an influential station, one who was an advocate for evangelical truth, rather than thrust him out to make way for an errorist in doctrine as well as in church order?

A further testimony to which he appeals is, that Calvin in writing to Ithavius, a Polish Bishop, styles him "illustrious and Reverend Lord Bishop." He addresses him, "illustris et reverende Domine." The last word, which is equivalent to sir, Calvin addresses to the humblest curate to whom he writes. Of course no stress can be laid on that title. But what does the venerable Reformer say to this Polish dignitary? Urging him to give his influence decisively in favour of the Reformation, he writes to him in the following faithful language-a part of which only Bishop Ives quotes-"It is base and wicked for you to remain neutral, when God, as with outstretched hand, calls you to defend his cause. Consider what place you occupy, and what burden has been laid upon you." This is proof enough that Calvin thought that Ithavius had been placed in his station by the providence of God, and that he was bound to employ all the influence and authority connected with that station for promoting the cause of truth; and certainly nothing more. I take for granted that Bishop Ives believes that the tyrant Nero was raised to the imperial throne by the providence of God; that, in that station, he had a great opportunity for doing good, if he had been inclined to improve it; and that any benevolent inhabitant of his dominions might have addressed his emperor in the very language addressed to Ithavius, without believing in the divine right of monarchy.

An extract of a letter from Calvin to the King of Poland, is also brought forward to show that he was an advocate for Prelacy. Let the passage which Bishop Ives refers to, be seen in its connection, and its worthlessness for his purpose, will be manifest to the most cursory reader. It is as follows:-"Finally, it is ambition and arrogance alone that have invented this Primacy which the Romanists hold up to us. The ancient Church did indeed institute Patriarchates, and also appointed certain primacies to each province, in order that, by this bond of concord, the Bishops might continue more united among themselves; just as if at the present day, one Archbishop were set over the kingdom of Poland; not to bear rule

over the others, or to arrogate to himself authority of which the others are robbed; but for the sake of order, to hold the first place in Synods, and to cherish a holy union among his colleagues and brethren. Then there might be either provincial or city Bishops, to attend particularly to the preservation of order: inasmuch as nature dictates that, out of each college one should be chosen on whom the chief care should devolve. But possessing an office of moderate dignity, that is to the extent of a man's ability, is a different thing from embracing the whole world in unlimited jurisdiction."

Here it is evident that, by the "Ancient Church," Calvin meant, not the apostolic church; for then there were no patriarchates, as all agree; but the church as it stood in the fourth and fifth centuries. He thus fully explains this phrase in his letter to Sadolet, as well as in his Institutes. And it is no less evident that by the man in each college of ecclesiastics on whom the "chief care was to be devolved," he meant only a standing moderator, such as he describes in those extracts from his Commentary, which I detailed in my last letter. And besides, as Calvin knew that prelacy was universally and firmly established in Poland, he was much more anxious to plead for the promotion of the doctrines and spirit of true true religion in that country, than for pulling down its hierarchy. Hence he was disposed to treat the latter with indulgence, if the former might have free course.

But Bishop Ives seems to lay the greatest stress for proof of his assertion, on a statement found in Strype's "Memorials of Cranmer," p. 207; and in his "Life of Bishop Parker,' pp. 69, 70. The story, as related by Strype, is, that Bullinger and Calvin, and others, wrote a joint letter to king Edward, offering to make him their defender, and to have such bishops in their churches as there were in England. The story is a blind and incredible one. Let us see the letter, and we will then believe that such a communication was sent, and not till then. The truth is, Bonner and Gardiner were popish bishops, entirely out of favour during the reign of king Edward, and a letter directed to the king would be by no means likely to fall into their hands. Calvin is known to have kept up a constant correspondence with Archbishop Cranmer, as long as the latter lived. Cranmer consulted him frequently, sought his counsel on a variety of occasions, and requested his aid in conducting the affairs of the English Reformation. The archbishop sent to Calvin the first draught of the Eng lish Liturgy, early in the reign of Edward, requesting his advice and criticism respecting it. Calvin returned it, saying that he found in it some tolerabiles ineptias (tolerable fooleries) which he could wish might be corrected. This criticism was well received, and the Liturgy was corrected agreeably to his wishes. This fact is attested by Dr. Heylin, one of the bitterest opponents of Calvin, and of Presbyterianism, that ever lived. "The first Liturgy," says he, "was discontinued, and the second superinduced upon it, to give satisfaction unto Calvin's cavils, the curiosities of some, and the mistakes of others, his friends and followers." History of the Presbyterians, p. 12. 207. Dr. Nichols, also, the author of a Commentary on the Common Prayer, bears testimony to the same fact, in the following statement. "Four years afterwards the Book of Common Prayer underwent another review, wherein some ceremonies and usages were laid aside, and some new prayers added, at the instance of Mr. Calvin of Geneva, and Bucer, a foreign divine, who was invited to be a Professor at Cambridge." Preface to his Comment, p. 5.

The fact is, Cranmer and his coadjutors in the English Reformation, had to struggle with great difficulties. The Papists, on the one hand, assailed and reproached them for carrying the Reformation too far; while some of the most pious dignitaries, and others in the Church, thought it was not carried far enough. In these circumstances, Cranmer wrote often to the Reformers on the Continent, and sought advice and countenance from them, and to none more frequently than to Calvin, who wrote, we are told, in return, much to encourage and animate Cranmer. Among other expressions of opinion we are informed that Calvin blamed Bishops Hooper and Latimer, those decided friends of evangelical truth, for their persevering scruples respecting the habits or ecclesiastical vestments, which were then the subject of so much controversy. He gave it as his opinion, that where the great and vital principles of the gospel were at stake, it was bad policy for the friends of true religion to allow themselves to be

alienated and divided by questions concerning clerical dress, or even the external order of the Church. The kind and friendly things of this nature which he so frequently uttered, were, no doubt, misinterpreted, as indicating a more favourable opinion of the Prelacy of England, than he really entertained, or ever meant to express.

I shall trespass on your patience, Mr. Editor, only by making one statement more. Calvin was so far from ever alleging that the Genevan form of church government was adopted by him from necessity and not from choice, that he, on the contrary, steadfastly maintained that it was strictly agreeable to the word of God, and that which he felt himself bound, by obedience to Christ, to establish and defend. "Besides," says he, "that our conscience acquits us in the sight of God, the thing itself will answer for us in the sight of men. Nobody has yet appeared that could prove that we have altered any one thing which God has commanded, or that we have appointed any new thing, contrary to his word, or that we have turned aside from the truth to follow any evil opinion. On the contrary, it is manifest that we have reformed our Church MERELY BY GOD'S WORD, which is the only rule by which it is to be ordered and lawfully defended. It is, indeed, an unpleasant work to alter what has been formerly in use, were it not that the order which God has once fixed must be esteemed by us as sacred and inviolable; insomuch, that if it has, for a time, been laid aside, it must of necessity, (and whatever the consequences should prove,) be restored again. No antiquity, no prescription of custom, may be allowed to be an obstacle in this case, that the government of the church which God has appointed, should not be perpetual, since the Lord himself has once fixed it." Epis. ad quendam Curatum-În Calvin. Epist. p. 386.

Such are the testimonies which satisfy me that Calvin was a sincere and uniform advocate of Presbyterian church government, and that if he ever wished to introduce Prelacy into his church at Geneva, we must despair of establishing any fact by historical records. That Bishop Ives was a real believer in the truth of all that he asserted, I never entertained the least doubt. But I have as little doubt, that it is totally destitute of any solid foundation. Either Calvin had no such desire as the bishop ascribes to him, or he was one of the most weak and inconsistent men that ever breathed. That nobody ever thought him.

I am, Mr. Editor, yours respectfully,
PRINCETON, December 6, 1841.

SAMUEL MIller.

26-VOL. III.

APPENDIX IV.

TESTIMONIALS TO CALVIN.

The estimation in which the character and learning of Calvin have been held, may be seen from the following testimonies.

"He lived fifty-four years, ten months, and seventeen days; half of which time he passed in the sacred ministry. His stature was of a middle size, his complexion dark and pallid, his eyes brilliant, even till death, expressing the acuteness of his understanding. He lived nearly without sleep. His power of memory was almost incredible; and his judgment so sound, that his decisions often seemed almost oracular. In his words he was sparing; and he despised an artificial eloquence; yet was he an accomplished writer: and, by the accuracy of his mind, and his practice of dictating to an emanuensis, he attained to speak little differently from what he would have written. The consistency and uniformity of his doctrine, from first to last, are scarcely to be paralleled. Nature had formed him grave; yet, in the intercourse of social life no one showed more suavity. He exercised great forbearance towards all such infirmities in others as are consistent with integrity-not overawing his weaker brethren; but towards flattery, and every species of insincerity, especially where religion was concerned, he was severe and indignant. He was naturally irritable; and this fault was increased by the excessive laboriousness of his life yet the Spirit of God had taught him to govern both his temper and his tongue.-That so many and so great virtues, both in public and in private life, should have called forth against him many enemies, no one will wonder, who duly considers what has ever befallen eminent men, both in sacred and profane history. Those enemies brand him as a heretic: but Christ suffered under the same reproach. He was expelled, say they, from Geneva. True, he was, but he was solicited to return. He is charged with ambition, yea, with aspiring at a new popedom. An extraordinary charge to be brought against a man who chose his kind of life, and in this state, in this church, which I might truly call the very seat of poverty. They say again that he coveted wealth. Yet all his worldly goods, including his library, which brought a high price, scarcely amounted to three hundred crowns. Well might he say in his preface to the book of Psalms, "That I am not a lover of money, if I fail of persuading men while I live, my death will demonstrate.' How small his stipend was, the senate knows: yet they can bear witness that, so far from being dissatisfied with it, he pertinaciously refused an increase when it was offered him. He delighted, forsooth, in luxury and indulgence! Let his labours answer the charge. What accusations will not some men bring against him? But no refutation of them is wanting to those persons who knew him while he lived; and they will want none, among posterity, with men of judgment, who shall collect his character from his writings. Having given with good faith the history of his life and of his death, after sixteen years' observation of him, I feel myself warranted to declare, that in him was proposed to all men an illustrious example of the life and death of a Christian; so that it will be found as difficult to emulate, as it is easy to calumniate him."-Beza.

"It is impossible to refuse him the praise of vast knowledge, exquisite judgment, a penetration which is uncommon, a prodigious memory, and admirable temperance and sobriety. Affairs public and private, ecclesiastical and civil, occupied him in succession, and often all together. Consulted from all quarters both at home and abroad; carrying on a correspondence with all the churches and all the learned men of Europe, with the princes and other persons of high distinction, who had embraced the reformed religion; it seems almost inconceivable how one man could be capable of so many things, and how he should not sink under the weight of the business which pressed upon him. The enemy of all pomp; modest in his whole deportment; perfectly disinterested and generous, and even entertaining a contempt for riches; he made himself

not less respected for the qualities of his heart, than admired for the powers of his understanding. When the council wished to make him a present of five and twenty crowns, on occasion of his continued illness, he refused to accept it; because, he said, since he then rendered no service to the Church, so far from meriting any extraordinary recompense, he felt scruples about receiving his ordinary stipend: and a few days before his death he absolutely refused a part of his appointments which had become due. He always presided in the company of pastors. Without envy they saw him, by reason of his rare merit, which raised him far above all his colleagues, occupy the first place. When his frequent illnesses prevented his being regularly present among them, they had requested Beza to supply his place. A few days after Calvin's death, Beza declined this service, and at the same time recommended to them not in future to entrust an office of such importance permanently to any individual-safely as it might have been committed to Calvin, and due as it justly was to his servicesbut rather to choose a fresh moderator every year, who should simply be considered as primus inter pares -presiding among his equals. This proposition was unanimously approved, and Beza himself, notwithstanding the pleas on which he would have been excused, was immediately chosen the first moderator, as possessing all the requisite qualifications: and the choice was sanctioned by the council."-Spon's History of Geneva.

"This (his superiority to the love of money) is one of the most extraordinary victories virtue and magnanimity can obtain over nature, even in those who are ministers of the gospel. Calvin has left behind him many who imitated him in his active life, his zeal and affecton for the cause; they employ their voices, their pens, their steps and solicitations, for the advancement of the kingdom of God, but then they take care not to forget themselves, and are, generall speaking, a demonstration that the Church is a bountiful mother, and that nothing is lost in her service. . Such

a will as this of Calvin, and such a disinterestedness, is a thing so very extraordinary, as might make even those who cast their eyes on the philosophers of Greece say of him, 'I have not found so great faith, no, not in Israel.' When Calvin was taking his leave of those of Strasburg, in order to return to Geneva, they offered to continue his freedom, and the revenue of a prebend they had assigned him; he accepted the first, but rejected the latter. He carried one of his brothers with him to Geneva, without ever thinking of advancing him to any honours, as others would have done with his great credit. Even his enemies say he had him taught the trade of a bookbinder, which he exercised all his life."-Bayle.

"We should be injurious unto virtue itself, if we did derogate from them whom their industry hath made great. Two things of principal moment there are, which have deservedly procured him honour throughout the world: the one his exceeding pains in composing the Institutions of Christian Religion, the other his no less industrious travails for exposition of Holy Scripture, according unto the same Institutions. In which two things whosoever they were that after him bestowed their labour, he gained the advantage of prejudice against them if they gainsaid, and of glory above them if they consented."-Hooker.

"After the Holy Scriptures, I exhort the students to read the Commentaries of Calvin for I tell them that he is incomparable in the interpretation of Scripture; and that his Commentaries ought to be held in greater estimation than all that is delivered to us in the writings of the ancient Christian Fathers: so that, in a certain eminent spirit of prophecy, I give the pre-eminence to him beyond most others, indeed beyond them all. I add, that, with regard to what belongs to common places, his Institutes must be read after the Catechism, as a more ample interpretation. But to all this I subjoin the remark, that they must be perused with cautious choice, like all other human compositions."—Arminius.