views of religion, which weaken the obligations of charity, sow dissension, and convert men into persecutors and revilers.

It is not intended by these remarks, to deny the Christian character to those, who hold the dishonourable views of God, which have now been exposed, In general, their hearts disclaim the principles of their creed; and the precepts of Christianity, which cannot be mistaken, contribute much to correct the practical influence of their theory. Still their theory does great injury. It distresses and degrades those who receive it. It shocks

and disgusts many refined and generous minds. It spreads ideas of Christianity, which lead to contempt and rejection of the whole system; and should it be suffered to prevail to the exclusion of more just and honourable conceptions of the Gospel, it would prove as fruitful a parent of infidelity, as the Catholick faith has proved in France. No religion can ever subsist in an improving state of the world, but that which exhibits God as a being worthy to be loved, and which breathes a divine charity into the hearts and lives of those by whom it is embraced.

A VERY interesting life of Bossuet, the celebrated Bishop of Meaux, and justly the boast of the Gallican Church, has lately been written in France, by Monsieur De Bausset, former Bishop of D'Alais, and biographer also of Fenelon. This work, among many other valuable articles, contains some of the sentiments of Bossuet with respect to the early Reformers; extracted from his celebrated "history of the Variations," &c.-As this life has not been translated, and is still very rare in this country, we think it would be gratifying to many of our readers to learn, what were the opinions of such a man as Bossuet, who was probably one of the sincerest, as well as ablest advocates of the Roman Church, on the characters of such men as

Luther, Calvin, Zuinglius, and Melancthon. Of course, we must expect to find the spirit of the Church of Rome; but while we make due allowance for the prejudices of a partizan, it may not be amiss to remember the useful maxim of the Poet,

"Fas est

Ab hoste doceri."

"The two parties," says Bossuet, "that divided the Reformers, agreed in acknowledging Luther as their head. It was not only the Lutherans, his followers, who have bestowed upon him great praises. Calvin himself often exprest his admiration of his virtues, his magnanimity, his constancy, and his indefatigable zeal against the Pope. According to

him, he was the trumpet, or rather the thunder, which awakened the world from its lethargy. It was not Luther; it was God, who thundered by his mouth.

"It is true that he possessed great vigor of genius, vehemence of declamation, and a rapid, impetuous eloquence, that bore away his hearers. There was also an extraordinary boldness, when he found himself supported or ap plauded, mingled with an air of authority, which made his followers tremble before him, só that they were afraid to contradict him, either in things little or great. Nor was it the multitude merely who regarded Luther as a prophet; the learned of his party esteemed him such. Melancthon, who yielded himself to his direction from the beginning, became so thoroughly persuaded that there was something extraordinary or prophetick in his character, that notwith standing the faults he daily dis covered in his master, he wrote to Erasmus, speaking of Luther: You know we must make trial of the prophets, not despise them.'

no one has pursued them farther, or with greater boldness.

"Such were the two chiefs, who, from the beginning, divided the friends of the Reformation into two great parties;-men undoubtedly of vigorous minds, and not without learning; but rash in their decisions; confident of their own private and extraordinary opinions; and expecting by these to exalt themselves, not only above their contemporaries, but the most illustrious names of Christian antiquity.

"With respect to Luther, it is not to be denied that he possess ed great intellectual powers: he wanted only that discipline, which can be exercised no where but within the pale of the established church, and under the control of legal authority. Had Luther submitted to the restraints which are necessary to all, but most especially to sanguine and impetuous spirits like his; if, in other words, he could only have controlled his extravagancies, the strength of his cha racter would never have betrayed him into errour.*”

"I know not," continues Bossuet, "whether the genius of Calvin was so well adapted to awaken attention, or to inflame. a multitude, as was that of Luther; but, after the excitement was once produced, he obtained, especially in France, a greater ascendancy than Luther himself. By his penetrating mind, by the boldness of his decisions, he essentially contributed to the esta

blishment of a new church, and gave a new direction to the cause of the pretended* Reformation."

σε

"It would seem therefore," adds the biographer of Bossuet, that Bossuet doubted whether, if Calvin had preceded Luther, he would have been able to originate that great revolution which agitated Christian Europe, at the commencement of the sixteenth century."

"But there was one point," continues Bossuet, "which gave Calvin a decided influence over those who boasted of their superiour intellect: it was the boldness with which he rejected ceremonies, and in which he greatly surpassed all that the Lutherans had attempted before him. Calvin was inexorable on this point: he condemned Melancthon for his indifference on the subject of ceremonies; and if the worship which Calvin introduced, appeared too naked or unattractive to some, it was this very thing which constituted its charm with fine spirits, who thought by this means to show that they were above being attracted by the senses, and in every respect superiour to the vulgar.

France; and that great kingdom found itself on the eve of perishing by the means of his followers, who were almost as numerous in France as were those of Luther in Germany. Geneva, which he governed, was considered of scarcely less importance than Wittemberg, where the new religion had first been preached; and thus he became the head of the second party of the Reformation."

"Let us allow to Calvin, since he is so anxious for it, the praise of having written as well as any man of his age. Rànk him, if you please, above Luther; for though Luther had more originality and spirit, Calvin, inferiour in genius, exceeded him in learning. Luther wore the palm by his extemporary eloquence. Calvin's pen was more correct, especially in Latin; and his style, though more dull, was chaste. They both excelled in speaking the language of their country. Each, by their talents, procured to themselves a multitude of disciples and admirers; each became inflated by success; neither could endure contradiction; and the eloquence of both was fruitful in nothing so much as in injuries

more

"Calvin," concludes Bossuet, "died at the beginning of troubles."

[Bossuet's Views of Melancthon are in reserve for the next Number.]

How to prevent intemperance, becomes, then, an inquiry of high importance. None can remain indifferent to it, who properly regard their own welfare, or the publick good.

An essential requisite to the prevention of this vice, is scrupulously to guard against every temptation to the habit.

To this end, it is necessary to impress our minds with its terrifick evils, with the danger of contracting it, and with its delusive nature. By not attending in season to these considerations, the habit is acquired, before its alarming effects are apprehended.

Reflection upon these topicks must convince us, that we are never safe, though we at present guard against excess, while we esteem it necessary, or even innocent, to make daily use of spirituous liquors. It is demonstrable, that such a practice is not only unnecessary, but to the highest degree dangerous.

not need, merely in compliance with solicitation. It is equally a spurious generosity to tempt others to drink, only because we happen to meet at places of publick resort. Let these absurd customs be relinquished, and powerful temptations to excess in drinking, will be counteracted.

To the same end, we should shun, unnecessary visits at the haunts of the intemperate. It is almost impossible to frequent them, without becoming partakers in their excesses. We should avoid the needless multiplication of convivial meetings: they seldom take place, without affording some examples of shameful indulgence.

But a caution of still greater importance remains to be mentioned, which is, to guard against familiarity with the idle, the vicious, the intemperate. A man is not only known by the company he keeps, but his habits will also be formed by it. If he habitually associate with those who are addicted to strong drink, it is morally impossible for him wholly to escape contagion from their vices.

A free use of tobacco often promotes ebriety. This is not indeed always the case; but it is so frequently known to tempt men to an unnecessary use of spirituous liquors, and so commonly employed to increase the relish of the intemperate, that it may well deserve our caution.

But it is important to prevent intemperance in others, as well as in ourselves.

For this purpose, it would be well to adopt the custom, which already prevails among many, who have taken the alarm at the frightful progress of intemperance, not to bring forward ardent spirits at our social meetings. There are abundant substitutes, of what is both palatable and salutary: let these only be provided; and let people, who have the greatest influence over the fashions, set the example of such abstemiousness, and the good effects resulting from the measure will be incalculable.

Another effectual prevention of the excessive abuse of ardent spirits, is for those who employ labourers, to contract with them to furnish their own. This practice is daily gaining ground; and it is said by those who have adopted it, more than to answer their most sanguine expectations. It prevents all those numberless complaints, which used to be made by hired men, as to the quantity and quality of the liquors provided for them. In a great majority of the instances where the new experiment has been tried, the effect has been a total abstinence from the use of ardent spirits, and a more faithful performance of the labour required.

One would be ready to conclude, that funeral occasions would be the furthest removed from affording any possible temptations to intemperance: yet, from the absurd custom of furnishing wine and spirits in abundance at such solemnities, many

have been known to pervert them to the purpose of inordinate indulgence. To remove every temptation to this horrid abuse, some of our first families have begun the practice, of providing at their funerals no such incentives to excess. It is to be sincerely hoped, that so laudable an example will be universally imitated.

The formation of societies to suppress intemperance and its kindred vices, is an expedient to prevent it, which has been employed of late with encouraging success. Much good may be hoped from the united and persevering exertions of men of talents, of virtue, and of influence, which they would be unable to effect by their most diligent persevering exertions. Let . those, then, who have leisure and ability, combine for this glorious object. Where their immediate vicinity is not sufficiently populous to organize a respectable society, let them unite to form one in some more favourable, and, at the same time, convenient situation. By the information which they may thus gain, and the influence which they may accordingly exert, they may do much to discountenance and to reform one of the reigning sins of our country.

But this useful project should not be neglected by any friend of virtue. All are bound, whether associated for the purpose or not, to contribute their utmost efforts to prevent this worse than beastly habit.

There are already wholesome laws to counteract the vice: let there be virtue enough in the