he origin of this system, we have the following
account from 'the judicious Hooker,' prefixed to his famous work on
Ecclesiastical Polity, written expressly against it. "A founder it had,
whom, for mine own part, I think incomparably the wisest man that ever
the French (protestant) church, did enjoy, since the hour it enjoyed
him. His bringing up was in the civil law. Divine knowledge he gathered,
not by hearing or reading, so much as by teaching others. For thousands
were debtors to him, as touching knowledge in that kind, yet he to none,
but only to God, the author of that most blessed fountain the Book of
Life, and of the admirable dexterity of wit, together with the helps of
other learning, which were his guides. 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 the
christian religion; this other, his no less industrious travels for the
exposition of holy scripture, according to 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
gainsayed, and of glory above them if they consented. Of what account
the Master of Sentences was in the church of Rome, the same, and more,
among the preachers of the reformed churches, Calvin had purchased; so
that the perfectest divines were judged they who were skilfulest in
Calvin's writings; his books being almost the very canon to judge both
doctrine and discipline by."

"These statements are confirmed by abundant testimony from writers of
authority who had no good opinion of Calvin or his principles. Says
Hume, (History of England, iii. 57,) "These disputes [about ceremonies,
&c.] which had been started during the reign of Edward, were carried
abroad by the protestants who fled from the persecutions of Mary; and as
the zeal of these men had received an increase from the pious zeal of
their enemies, they were generally inclined to carry their opposition to
the utmost extremity against the practices of the church of Rome. Their
communication with Calvin, and the other reformers who followed the
discipline and worship of Geneva, confirmed them in this obstinate
reluctance; and though some of the refugees, particularly those who were
established at Frankfort, still adhered to king Edward's Liturgy, the
prevailing spirit carried these confessors to seek a still furt