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xmr usual plan ; but we have read about a fourth of it with great attention , and have examined parts of the rest . Our opinion , therefore , may be given without a very material reservation . What we have read has sufficed
to convince us that the power of Cauvin , as a writer , has been greatly over-ratedl In the English version of the Institutes there is no trace of logic , sense , or eloquence ; there is nought but violence , assumption , and irreligion , of the blackest and meanest kind ; sheer " diabolism . " It is difficult to
conceive how such a writer could have so much influence after his personal agency had ceased . But , in fact , his influence subsists through the traditional and hereditary transmission of his doctrines , and was first gained by the boldness and audacity which enabled him to take the lead in a schism with an
established church , and a church which defended its authority with the utmost rigours . The disbelief in human goodness which is apparent in his writings ( a doctrine which may truly be called impious ) , is a fearful commentary on the motives which lead to the murder
of Servetus . There is no alternative beyond the base passions which he himself believed inherent in the nature to which he belonged , on the one side , or the most insufferable pride and self-assuming infallibility on the other : In most cases the
opinion a man forms of others furnishes a tolerable measure of his own nature . The arrogance , the ferocity , and the dogmatical narrownessof Cauvin ' s understanding and heart are but too apparent in the demoralizing doctrines of election , reprobation , and inefficacy of " works / ' The reasons with which these dogmas are supported in the Institutes are not even superficially
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consistent * A . dull imagination , fierce passions , and a want of sympathy constitute his claims to have his dictum received as oracular . The republished work is eminentl y calculated to redeem many from the errors of the sect he founded , who are not yet aware of the nature of its foundation .
We will give a few specimens of the theosophy , the reason , and the morals of Monsieur Cauvin . One of the chapters is headed " What it is to know God . " We accordingly expect some information respecting M . Cauvin ' s views on that point . It commences thus : —
" 1 . And now I mean the know * ledge of God , whereby we do not onlv conceive that there is some God ; but also we learn and understand that which is needful for us to know , concerning him ; which is profitable for his glory ; and ,
finally , which is expedient . For to speak properly , we cannot say that God is known , where there is no religion nor godliness . The feeling of the power of God is unto us
a fit schoolmaster to teach us godliness , whence religion doth spring , and I call godliness a reverence conjoined with the love of God , which the knowledge of his benefits doth work . Furthermore , we
do so know God , not only because he hath once created this world , so by his infinite power he sustairieth it , by his wisdom he governeth it , by his goodness he preserveth
it , he ruleth mankind , especially by his justice and judgment , ne suffereth him by his mercy , he defendeth him by his aid ; but because there shall nowhere be
found any drop either of wisdom , or light , or sincere truth , which doth not come from him , and whereof he is not the cause * ^ 2 . Therefore they toy in colji
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New ' Booki * Mw
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Citation
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Monthly Repository (1806-1838) and Unitarian Chronicle (1832-1833), Oct. 1, 1837, page 293, in the Nineteenth-Century Serials Edition (2008; 2018) ncse.ac.uk/periodicals/mruc/issues/vm2-ncseproduct1836/page/68/
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