THE biographer of Bossuet remarks, that among the first Reformers, there was one, of whom Bossuet ever spoke with the most lively interest, and as I may say, with an affection, truly parental. This was Melancthon; and we must hear Bossuet himself speak of Melancthon.

'દ Luther, contending for the reform of abuses, and proclaiming in a manner, so novel, the grace of Jesus Christ, appeared the only genuine preacher of the Gospel, to the youthful Melancthon, who was then more versed in polite literature, than in subjects of theology. The novelty of the doctrine and of the sentiments of Luther, constituted in itself a charm to lively spirits. Melancthon was at the head of these in Germany. He joined to learning, to politeness,, to elegance of style, a singular moderation. He alone was thought capable to take the place of Erasmus in literature; and Erasmus himself would have raised him by his influence to the first honours among the literary, if he had not taken side against the church.

"We find Melancthon transported with a sermon, which Luther had preached on a certain Sabbath, on the rest, which God enjoyed, after the work of creation. The novelty of the thoughts, the vehemence and liveliness of his eloquence, recommended by all the ornaments of his native topick, and received with unequalled applause, Vol. IV. No. 9.

were sufficient to captivate the young Professor. Luther seemed, in the view of Melancthon, the greatest of men, a prophet, sent of God. The unexpected success of the recent reformation confirmed these impressions.Melancthon was artless and credulous; as pure minds are apt to be.

Behold him then a convert. All the other professors of belles-lettres followed his example; and Luther became their idol. They were opposed perhaps with too much acrimony.

The zeal of Melancthon was inflamed. His confidence in Luther carried him farther and farther; and he yielded at last to the flattering hope of sharing with his master the glory of reforming bishops and popes, princes and kings, and emperours.

"It is true, that the excesses of Luther were always the subject of regret to his moderate disciple. Luther carried every thing to extremes; and what he said was more suited to irritate than to quiet opposition; and Melancthon could neither excuse nor defend his extravagances.What he had hoped in the reformation, which Luther com menced, was Christian liberty, and freedom from every human yoke. But he found himself deceived. For nearly fifty years he had seen the Lutheran church suffering either from oppression or from anarchy. There never was a severer master than Luther; nor a tyranny more intole

rable than that which he assumed in matters of doctrine. His arrogance was so well known, that they used to say, "there were two Popes, one was at Rome, the other was Luther: and that the latter was the worst of the two."

Melancthon, says the biographer of Bossuet, was the most unhappy victim of the tyranny of Luther, because he was the most amiable of men. And he tells us, that Luther treated him with such severity, that he had resolved to withdraw himself for ever from his presence; and had even thought of seeking an asylum among the Turks.

The hope of a real reformation of abuses, was undoubtedly the motive of Melancthon, whose pure and simple manners attested the candour and sincerity of his heart. But notwithstanding the superiority of his mind, Melancthon paid his tribute to the prejudices of his age. He shared with the most enlightened of his cotemporaries in their blind and superstitious confidence in the science of astrology. But even amidst this delusion, he showed the intelligence and the purity of his spirit. Indeed it was always seen, that Melancthon combined with the most brilliant imagination, the most amiable and engaging affections of nature.

No one was more worthy than Melancthon to adorn the Catholick church by his talents and

character. He loved religion and virtue. He was sincerely attached to truth. But, though he sought it all his life, he was ever fluctuating between opposing opinions, and never could enjoy that mental ropose, which is to be found only in submission to an authority, capable of restraining the wandering fancy, and establishing a wavering faith. The man, who most deserved affection and happiness, lived and died the most unhappy of men. It was among the very party, of which he was himself the glory and ornament, that he found his most implacable enemies. He asked for death; and he received it as the gift of heaven. But he had not even the consolation of pouring his last thoughts and sighs into the bosom of friendship.

The most faithful and illustrious of his friends, the learned Camerarius, who at the report of his danger was hastening to embrace him, was stopt on his way by the news of his death. A few hours only before his death, he wrote on a paper, upon his bedstead, the reasons which led him to welcome death as his solace. The principal were that he should no longer be exposed to the ill-will of the theologians of his party; that he was going to see God, and should behold in an unclouded light those mysteries, which he had seen on earth only through a veil. Melancthon died in 1560.

NEXT to our exertions to prevent intemperance should be our efforts to remedy the evil, where it exists.

This, it must be acknowledged, is a difficult, but, blessed be God, it is not an impracticable task. A few precious instances of reformation from this vice must be within the recollection of every observing per

son.

The language often employed upon this subject is either too presumptuous, or too despondent. It is too presumptuous, when recovery from intemperance is represented to be so easy, as to relax the efforts, which are indispensable to the accomplishment of the object. It is too despondent, when amendment is considered as entirely hopeless, and no encouragement is therefore given to the attempt.

Against each of these extremes, it becomes us with equal caution to guard.

A severity of remark and reproof in relation to this vice, is in like manner, often used, which is equally unfavourable to the hope of its cure.

A confirmed sot is indeed one of the most nauseous and repulsive objects, which can be presented to the imagination. It is impossible to contemplate such a character without mingled emotions of disgust and irritation.But if these feelings be not asso

ciated with pity, there is great danger, that we shall be driven to language, which, instead of being adapted to the reformation of the offender, will provoke his resentment, discourage his efforts, or harden his heart. Such a mode of treatment cannot be judicious.

Let us rather convince such a one, that we feel tenderly alive to his reputation, that we take a deep interest in his welfare, and that the methods we employ for his recovery are dictated not so much by anger or contempt, as by a real regard to his best good. Let some prudent friend, who shares his full confidence, and has access to his heart, be chosen to remonstrate with him, in a spirit of love, on the part which he is acting, on the grief, which his conduct is occasioning his dearest friends, on the injury which he is bringing on his reputation, on the inevitable ruin, which threatens his worldly affairs, and on the awful retributions of eternity, which await the incorrigibly impenitent.Let him endeavour to impress his mind with the conviction, that reformation, to be effectual, must be speedy; and that, if it be not immediately undertaken, it is hopeless. Let him not leave the unhappy person, till he has obtained from him a most solemn promise, in writing, that by the grace of God, he will, from

this moment, take no liquor capable of producing inebriation.

This is one method of refor mation, which has, in some instances, been blessed. It is not pretended, that this precise mode would be judicious in all cases. Let the nature of the remedy be wisely adapted to the circumstances of the person to be reformed.

One reflection must for ever be borne in mind, that there is no such thing, for any length of time, as a partial reformation from this vice. It must be immediate and total, or it will be futile.

In proof of this, the appeal might be safely made to every one's observation. In confirmation of this remark, the celebrated Dr. Trotter of Great Britain, who has published perhaps the best treatise, which has ever appeared on the subject of intemperance, has made the declaration, which cannot be too often repeated, nor too deeply impressed, "With drunkards, my opinion is, and confirmed by much experience, that spirits IN EVERY FORM ought at once to be taken from them. WHEREVER I have known the drunkard effectually reformed, he has AT ONCE abandoned his potation."

Let not the opinion then be for a moment indulged, that reformation from the inordinate love of strong drink can be partial. Such a delusive expectation has occasioned more abortive projects of amendment, than all other arguments united.

Great numbers have failed to effect an entire reformation by binding themselves to abstain from intoxicating liquors only for a limited time. A striking fact to represent the inexpedience of such a resolution, occurs in an address* before the Massachusetts Society for suppressing intemperance. "A miller, in a paroxism of intemperance, fell into the stream, and with difficulty was recovered. The first moment of sanity he improved in pertinent reflection upon his danger and deliverance, and in a solemn oath not to taste of spirit for forty years. The oath was sacredly kept. It is painful to add, that he relapsed, on the day of his jubilee, and died a sot between eighty and ninety years of age.

Had the resolution been for life, he might have been saved."

It is equally absurd to fix upon some future period, as, for example, the beginning of another year, to commence reformation. This is a mere temporary delusion, which the mind practises upon itself, and which fails not to be made manifest, when the time of trial arrives.

There can further be no hope of a remedy, while those, who are addicted to a free use of spirituous liquors, continue to visit places, where their habit was formed, or has been indulged; and, especially, while they associate with those, who have been their partners in indulgence, who will not fail to ridicule their purposes of amendment, and who

will try every possible method to overcome their scrupulous resolutions. How important then is the caution of the wise man. "Enter not into the path of the

wicked, and go not in the way of evil men. Avoid it; pass not by it; turn from it; and pass away."

barrassment, and ruin threaten us, if his presence and blessing, go not with us, to the work! Why are ye cast down, O ye desponding christians, and why is your soul disquieted within you!"

Review the Jewish history.-Of one temple only is the record transmitted to us, that it failed in the execution. The erection of this was permitted by the apostate Julian, under the mask of moderation, and in the exercise of a spirit, hostile to the christian interest. The undertakers were an unbelieving race, their progenitors, in crucifying who approved the madness of the Lord of glory. As a just frown of divine providence upon the motives which projected this enterprise, and upon the unbelief of those who were employed in the execution of it, "while they were removing the rubbish, formidable balls of fire, issuing out of the ground with a dreadful noise, dispersed both the works and the workmen, and repeated earthquakes, filled the spectators of this astonishing phenomenon, with terrour and dismay."

Cast your eye over Christendom. Where will you find the