tury, will find, that Luther's opposition to the infamous traffic of indulgences, was carried on at first in the most submissive strain, by humble remonstrances addressed to the pope, and the most eminent prelates of the church. These remonstrances were answered not only by the despotic voice of authority, but also by opprobrious invectives, perfidious plots against his person, and the terror of penal laws. Even under these he maintained his tranquillity; and his conduct at the famous diet of Worms, though resolute and steady, was nevertheless both respectful and modest. But, when all moderate measures proved ineffectual, then, indeed, he acted with redoubled vigor, and added a new degree of warmth and impetuosity to his zeal; and (I repeat it) reflexion might have dictated those animated proceedings, which were owing, perhaps, merely to his resentment, and the natural warmth of his temper inflamed by opposition. Certain it is at least, that neither the elegant satires of Erasmus (had he even been a friend to the cause of liberty), nor the timid remonstrances of the gentle Melanchthon (who was really such), would ever have been sufficient to bring about a reformation of the church. The former made many laugh, the latter made some reason; but neither of the two could make them act, or set them in motion. At such a crisis, bold speech and ardent resolution were necessary to produce that happy change in the face of religion, which has crowned with inestimable blessings one part of Europe, and has been productive of many advantages even to the other, which censures it..

As to Calvin, every one, who has any acquaintance with history, knows how he set out in promoting the Reformation. It was by a work composed with a classic elegance of style, and which, though tinctured with the scholastic theology of the times, breathes an uncommon spirit of good sense and moderation. This work was the Institutes of the Christian religion, in which the learned writer shews,

that the doctrines of the reformers were founded in Scripture and reason; and one of the designs of this book was to shew, that the reformers ought not to be confounded with certain fanatics, who, about the time of the Reformation, sprang from the bosom of the church of Rome, and excited tumults and com→ motions in several places. The French monarch (Francis J.) to cover with a specious pretext his barbarous persecution of the friends of the Reformation, and to prevent the resentment of the protestants in Germany, with whom it was his interest to be on good terms, alleged that his severity fell only upon a sect of enthusiasts, who, under the title of Anabap tists, substituted their visions in the place of the doctrines and declarations of the Scriptures. vindicate the reformers from this reproach, Calvin wrote the book now under consideration: and though the theology that reigns in it be chargeable with some defects, yet it is as remote from the spirit and com. plexion of fanaticism, as any thing can be.. Nor indeed is this spirit visible in any of the writings of Calvin that I have perused. His commentary upon the Old and New Testament is a production that will always be esteemed, on account of its elegant simplicity, and the evident marks it bears of an unprejudiced and impartial enquiry into the plain sensé of the sacred writings, and of sagacity and penetra tion in the investigation of it.

To

If we were to pass in review the writings of the other eminent reformers, whose names have been already mentioned, we should find abundant matter to justify them in the same respect. They were men of letters, and some of them were even men of taste for the age in which they lived; they cultivated the study of languages, history, and criticism, and applied themselves with indefatigable industry to these studies, which, of all others, are the least adapted to excite or nourish a spirit of fanaticism. They had, indeed, their errors and prejudices; nor perhaps were they few in number; but who is free

from the same charge? We have ours too, though they may turn on a different set of objects. Their theology savored somewhat of the pedantry and jargon of the schools; how could it be otherwise, considering the dismal state of philosophy at that period? The advantages we enjoy above them, give them, at least, a title to our candor and indulgence; perhaps to our gratitude, as the instruments who prepared the way through which these advantages have been conveyed to us. To conclude, let us regret their infirmities; let us reject their errors; let us even condemn any instances of ill-judged severity and violence with which they may have been chargeable; but let us never forget, that, through perils and obstacles almost insurmountable, they opened the path. to that religious liberty, which we cannot too, highly esteem, nor be too careful to improve to rational and worthy purposes.

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THE THIRD APPENDIX.

Some Observations relative to the present State of the reformed Religion, and the Influence of Improvements in Philosophy

and Science on its Propagation and Advancement; occasioned by some Passages in the Preface to a Book, entitled, THE CONFESSIONAL.

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IN one of the notes 2, which I added to those of Dr. Mosheim, in my translation of his Ecclesiastical History, I observed, that the reformed churches 'were never at such a distance from the spirit and doctrine of the church of Rome as they are at this day;—that the improvements in science, that cha'racterise the last and the present age, seem to render

a relapse into Romish superstition morally impossi'ble in those who have been once delivered from its • baneful influence: and that, if the dawn of science ' and philosophy toward the end of the sixteenth, and 'the commencement of the seventeenth centuries, was favorable to the cause of the Reformation, their progress, which has a kind of influence even upon the multitude, must confirm us in the principles that 'occasioned our separation from the church of Rome.'

This reasoning did not appear conclusive to the ingenious author of the Confessional, who has accordingly made some critical reflexions upon it in the preface to that work. However, upon an impartial view of these reflexions, I find that this author's excessive apprehensions of the progress of popery have had an undue influence on his method of reasoning on this subject. He supposes that the improvements in science and philosophy, in some popish countries, have been as considerable as in any reformed

a This note was occasioned by my mistaking, in a moment of inadvertency, the true sense of the passage to which it relates. The mistake has since been corrected.

country; and afterwards asks, 'What intelligence have we from these popish countries of a proportionable progress of religious reformation? Have we no rea son to suspect (adds he) that, if an accurate account were to be taken, the balance, in point of conversions, in the most improved of these countries, would be greatly against the reformed religion?'

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I cannot see how these observations, or rather conjectures, even were they founded in truth and fact, tend to prove my reasoning inconclusive. I observed that the progress of science was adapted to confirm us (namely, Protestants) in the belief and profession of the reformed religion; and I had here in view, as every one may see, those countries in which the Protestant religion is established; and this author answers me by observing, that the progress of reformation, in some popish countries, is not proportionable to the progress of science and philosophy in these countries. This, surely, is no answer at all, şince there are in popish countries accidental circumstances, that counteract, in favor of popery, the influence of those improvements in science, which are in direct opposition to its propagation and advancement; circumstances that I shall consider presently, and which do not exist in protestant states. This subject is interesting; and I therefore presume, that some farther thoughts upon it will not be disagreeable to the candid reader.

The sagacious author of the Confessional cannot, I think, seriously call in question the natural tendency of improvements in learning and science to strengthen and confirm the cause of the Reformation; for, as the foundations of popery are a blind submission to an usurped authority over the understandings and consciences of men, and an implicit credulity that adopts, without examination, the miracles and visions that derive their existence from the crazy brains of fanatics, or the lucrative artifice of impostors, so it is unquestionably evident, that the progress of sound philosophy, and the spirit of free inquiry it