petent judges, "the most learned man in Europe." All this was soon to be sanctified and consecrated by the grace of God. These mighty powers were to be set apart to the service of the sanctuary, and devoted to the glory of the eternal and the spiritual welfare of mankind. In the morning of life he was called away from these Castalian springs (as a source of satisfaction and happiness) to drink of "Siloa's brook, that flowed fast by the oracles of God," and to quench his thirst at the fountain of the water of life, which emanates from "the throne of God and the Lamb." Impressed with a sense of his own moral and spiritual necessities, he sought refuge and a supply at the Cross of Christ; and soon drunk in with wonder and delight the discoveries of the holiness and love of God as revealed therein. As a Christian, his progress in grace and knowledge, in sanctity and love, appears to have been remarkable, and was equalled only by his advancement at the same time in all the wisdom of earthly origin and renown. Whilst occupied in the earnest pursuit of theological studies, and kindred investigations, it is distinctly remarked of him, that "he grew in personal holiness, and thus prepared his mind for his future labours in the cause of truth." God had evidently designed him to be "a chosen vessel" for his service; and thus was he filled, almost to overflowing, with all knowledge, human and divine. It was not to be expected that so bright a star would be eclipsed in the darkness of Popery, or that the water which flowed through such a conduit would freely mingle with the corrupt streams of ecclesiastical tradition and human inventions in the worship of 'God. It was impossible. His mind had been illumined with the pure light of the Spirit and word of truth, and it could hold no fellowship with the darkness and errors which brooded over the Roman world, and hold their intensest sway over the city of seven hills. He saw, and he hated the abo minations of that "wicked One," whose coming had been "with all signs and lying wonders, and with all deceivableness of unrighteousness." His righteous soul was grieved within him over the perversions of truth, the misrepresentations of the character of God, and the mockery of the hopes and wants of man which he every where beheld; and to combat with these was the resolution which he deliberately and prayerfully formed. His pen was the instrument to be employed. This he could skilfully and successfully wield. Perhaps no uninspired mind ever originated, sustained, or produced, more profound and powerful dissertations on matters of Divine science than did that of this original and extraordinary man. The mysteries of the kingdom of heaven it was given him to know; and in a comparatively short period he poured forth from his redundant stores volume after volume, that astonished and delighted all the inquirers for truth, and all the lovers of spiritual wisdom, of that day. To the study of holy Scripture he was habitually and pre-eminently addicted. His familiar acquaintance with their original tongues enabled him "with joy to draw water out of the wells of salvation," and to taste it freely and more pure at the fountain head. To the explanation and elucidation of sacred truth his deepest attention was given, and all his treasures were subordinated, so that to Calvin's Commentaries, on all the portions of Scripture on which he wrote, it is admitted by all, that later expositors are indebted, and with them, the church of God in the present day. At these subordinate fountains of sacred learning and piety most other commentators have been refreshed, and from their fulness supplied. Whilst all truth comprehended within the revelation of God, and applicable to the human mind, was the subject of his assiduous investigation and un wearied and prayerful pursuit, there | tion of which, he did for the doctrine of gracious influence what Luther did for that of justification by faith, establishing it out of the Scriptures, "opening and alleging" that it must needs have been so; defending it from objections, vindicating it from all abuses, and erecting a monument to the glory of sovereign and efficacious grace in the transformation of the human soul from its depraved condition, into the nature and likeness of the sons of God. This is not the place, nor would it be possible within the limits here allowed, to attempt anything like a definitive explanation, or a formal vindication of this important dogma of moral and re was one department of it to which he was particularly inclined, and habitually devoted, and that was the sovereignty of Divine grace, and the necessity and reality of its influence in the conversion and sanctification of the soul of man. This was continually uppermost in his thoughts-the predominant topic of his reflections-and that part of the Divine administration, in reference to our world, which commanded and filled him with the most profound adoration and love at the foot of the eternal throne. With him it was a settled truth-an experimental fact; a doctrine as consonant with the dictates of the soundest philosophy as it was agreeable to the all-ligious science. Suffice it to say (in acpervading spirit and express declarations of holy writ; equally in harmony with the actual condition of human nature, and with the prerogatives and glory of the Almighty. He did not select and give prominence to this truth from any caprice of fancy, or from any perverted or partial view, but because he saw it a conspicuous part of the revelation of mercy, in unison with and essential to the whole. He viewed it as a majestic column in the temple of sacred truth, or as the spacious dome which overhangs and unites the entire structure, illuminating every part with the splendour of its mild and celestial rays. cordance with the design of these brief sketches) that to the mind of the illustrious Calvin it appeared to occupy a very prominent place in the system of revealed truth and mercy, and in the moral procedure of the Divine Being in the execution of the wondrous plan of salvation. The application of that merciful provision to the soul, the purposes of eternity, the completion of the work of Christ, the lapsed condition of our nature, and the true philosophy of the human mind, all seemed, in his estimation, to require it. Without it, he pleaded, (and has he not sufficiently proved ?) that no system of theology could be complete, no view of the character of God be otherwise than partial, no sufficient provision be made for the actual necessities of a sinful world, and no secure foundation laid for the entire glory to be ascribed to the riches of redeeming love. All these, he thought, moved in perfect harmony around this one cardinal point, this one centre in the system of the spiritual universe, whilst apart from it, and in the absence of it, nothing but chaotic darkness and confusion arose. Not more clearly is it inscribed in sacred writ, that "the just by faith shall live," than that the Holy Spirit, in his sovereign and gracious Not because others opposed or neglected it, but because he knew and felt it to be an indispensable portion of the "whole counsel of God," and as requisite to a complete view of the glorious scheme of redemption, as it was to an adequate provision for the moral and spiritual necessities of mankind. Hence he embraced it, preached it, contended for it, and wrote those immortal works which, in perfect harmony with apostolic writings, exhibit and illustrate the sovereignty and grace of Jehovah in the renovation and sanctification of fallen man. This was the joy of his heart; the theme on which he delighted to dwell; and, by his powerful elucida- | operations, is the source of all illumina tion, renovation, and sanctification to the human mind. He that runs may read. The work is of God. The word, attesting it, is gone forth out of his mouth. And however difficult it may be for us in our present imperfect state, and with our limited capacities, to reconcile this to some other equally just views of the Divine character and procedure, or to the perfect freedom and responsibility of man, so as to comprehend and barmonize the whole, there it stands, the testimony of inspired witnesses, an experienced and acknowledged fact, the joy of every believer, and the conviction of the universal church of God. How ever controverted in times that are past, or occasionally glanced at by theological disputants now, it is virtually conceded by all. The pen of discussion is almost laid aside. The different systems begin to converge, and their convergence is manifestly towards that point on which the great reformer stood, and around which the different tribes of the spiritual Israel begin to gather with harp in hand. They all devoutly acknowledge it as they meet in supplication before the throne; every individual gives utterance to it in the voice of petition and importunity there; and as the church tends towards its millennial state, and its perfection in glory, will it give louder chorus to the song for renewing and sanctifying grace, as well as for redeeming love. "Not unto us, O Lord, not unto us, but unto thy name be all the praise." It is easy to perceive that the assertion and establishment of this essential doctrine of the "great salvation" was as much an integral part of the Reformation, and as much at variance with the Papacy, as anything Luther had done. It laid the axe to another part of the root of the tree, and was a fatal blow from another direction to its growth and ascendancy. The dogma of sacramental efficacy and priestly grace it smote, as with an invisible hand, and threatened to shatter it to atoms, with VOL. XXX. all that pertained to the opus operatum delusions of the apostate hierarchy. The holding up of this torch of truth in the midst of such darkness, was the sure way to dissipate the gloom; and not more certain was it that Luther's doctrine of justification by faith would overcome that of works, than that the reality of sovereign and efficacious influence would put to flight all the fancies of inherent, priestly, or sacramental grace. Both Puseyism and Rome are confronted here. They cannot co-operate, nor even co-exist, with it. In the same church, in the same ministry, in the same heart, the two principles cannot dwell. If the one is divine, the other is human: if the one is from above, the other is from beneath: if the one gives God all the glory and man all the hope, the other withholds from both what is equally their due. On the one theory there can be no honour ascribed to the Supreme, for man does it all; and no relief to the diseased soul-for how can one fallen being impart help to another, or the leper make the leprous whole? Whilst on the other, all the glory is ascribed to the great Physician, whose gratuitous power and skill give hope to the most degenerate and depraved, and whose prerogative it is to say, in the exercise of sovereign and restorative grace, when all other expedients fail, "I will come and heal him." As in Luther, the strong hold which he had taken of the doctrine of justification by faith, and the firm grasp with which he retained it, was no impediment to works, but rather uniformly proved itself a faith "which worketh by love," so with Calvin, his sublime and powerful views of the doctrine of Divine grace only supplied an impetus to devotion, and a more quickening impulse to every work of faith and labour of love. all the workmen in the great field of the Reformation, there was none more abundant in labour than he. His days and nights were given to the exercises P Of of personal holiness, and to exertions | ciated with his name. Not that it was of him, or of any of the fathers, but of apostolic men, inspired expounders of the truth of God, who "spake and wrote as they were moved by the Holy Ghost." As in the world of science, so in that of religion; as in the economics of nature, so in those of grace,-one truth for its elucidation seems to be assigned to one individual, and another to another. Bacon in philosophy: Newton in astronomy: Locke in metaphysics: and Harvey in the circulation of the vital fluid throughout the human frame. So Luther on the ground of a sinner's justification before God: and Calvin on the source and circulation of spiritual influence over the whole redeemed family already "named in heaven." Not one without the other; for, as with the Old and New Testament believers, "they without us could not be made perfect," so with the different portions of the church in the present day, not separate, but together, all harmoniously blending their borrowed rays from the central "Sun of Righteousness," and so commingled and infused, making up "the light of the world." Matt. v. 14. Only let none support a monopoly, or hold the truth in unrighteousness by holding it apart; but, deriving it from the celestial altar, light up a kindred flame to warm every heart, and to illumine, and to diffuse its ardour throughout the entire fellowship of Jesus Christ. No mind, however great and gifted, ever yet discovered the whole truth; nor does any particular section of “the household of faith," exclusively and alone, possess it all. "The Spirit divideth to every one severally as He will," that all may be instructed and edified. And with a disposition corSuch was the noble mind, and such responding thereto, each helping the the devout and diligent spirit that illus- other, and communicating to the rest, trated, in the early dawn of the Reform- the speculations of unprofitable controation, and amidst the first beamings of versy would now cease, and the age of its evangelical light in Europe, the devotion and union begin. The waters great doctrine which from that period of the sanctuary would rise higher and to the present has usually been asso- | higher, and spread as they roll and purify, and bear their fructifying waves to every land. Hand in hand, and heart to heart, cemented by one common bond of love and dependence, the church of the living God would be prepared for the conquest of the world; energetic in action, as though all was to be done by itself, and strong in its hold of a superior power, as mindful of the words of Him who said, "Without me ye can do nothing." And then, when every individual Christian, and every separate tribe of Israel, shall powerfully feel, and say, as the apostle of the Gentiles did, "Not I, but the grace of God that was with me," and put forth all the energy of prayer, benevolence, and action, which such a sentiment is calculated to inspire, will awakened humanity feel the result, the world demand, and angelic spectators complacently ask, "Who is this that looketh forth as the morning, fair as the moon, clear as the sun, and terrible as an army with banners?" to regain and captivate these lost dominions to our God, and to his Christ. C. MAYNOOTH. sible for success, but only for the use of such means as Divine Providence has put within our reach. But employing those means, with zeal and earnestness, let us "have faith in God," that we NOT an hour should be lost by our | As Christian patriots we are not responProtestant fellow-countrymen, in petitioning Parliament for the repeal of the Act of 1845, for the Endowment of Maynooth;-an Act which was carried in opposition to the loudly expressed sentiments of the nation, and which no lapse of time can reconcile to the common-sense and Christian feeling of this great Protestant community. It may be calculated upon that, soon after Easter, a proposal will be made in the House of Commons for undoing this huge blunder in legislation; and it is therefore of the utmost importance that there should be a general expression of public opinion, from one end of the kingdom to the other, that statesmen may be made fully acquainted with the settled convictions of the people at large, in reference to an Act which does equal violence to National feeling and Bible principles. Let no sincere Protestant sit down, in a moody hour, and say, "What will avail all our efforts against the shortsighted policy of worldly statesmen?" The Act cannot stand five years longer, if those who disapprove of it in this country will but persevere in a calm, religious, and fearless opposition to it. shall not be suffered to labour in vain. We have not a particle of doubt that a thorough pitched battle, conducted on high Christian principles, will lead on to victory. Our statesmen are all in the hands of God; and they can continue to pursue no course, for any length of time, in this country, in opposition to the unequivocally and generally expressed convictions and demands of our fellow-countrymen. Let every Parish, and every Nonconforming congregation, hold a public meeting, well advertised, and send in their petitions to Parliament, without a moment's delay;-and thus let the Legislature of the country know that, however much the people of Great Britain are divided on religious questions, they are, at least, one on this, THAT POPISH PRIESTS SHALL NO LONGER BE EDUCATED AT THE PUBLIC EXPENSE. Why should the Protestants of this country pay Roman Catholic Priests to destroy their best hopes for time and |