|| 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 Melancthon, (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. ance and persecution ought to be regarded with aversion and horror by all who have at heart the interest of genuine Christianity, and the happiness of civil society. There may be, nevertheless, cases, in which a zeal (not that breathes a spirit of persecution, but) that mounts to a certain degree of intemperance, may be not only inevitable, but useful; and not only useful but necessary. This assertion I advance almost against my will, because it is susceptible of great and dangerous abuse; the assertion, however, is true, though the cases must be singularly important and desperate to which such zeal may be applied. It has been observed, that the reformation was one of these cases, and, all things attentively As to Calvin, every one, who has any acconsidered, the observation appears to be en-quaintance with history, knows how he set out tirely just; and the violence of expression and in promoting the Reformation. It was by a vehement measures employed by some of the work composed with a classic elegance of style, reformers might have been (I do not say that and which, though tinctured with the scholasthey really were) as much the effect of provi- tic theology of the times, breathes an uncomdent reflection, as of natural fervour and re- mon spirit of good sense and moderation. This sentment. To a calculating head, which con- || work was the Institutes of the Christian relisidered closely, in those times of corruption gion, in which the learned writer shows, that and darkness, the strength of the court of the doctrines of the reformers were founded in Rome, the luxury ard despotism of the pon- Scripture and reason; and one of the designs ti fs, the ignorance and licntiousness of the of thi: book was to show, that he ref rmer: clergy, the superstition and stupidity of the ought not to be confounded with certain fana. people; in a word, the deep root which the pa- tics, who, about the time of the Reformation, pacy had gained through all these circum- sprang from the bosom of the church of Rome, stances combined,-what was the first thought and excited tumults and commotions in sevethat must naturally have occurred? No doubt, ral places. The French monarch (Francis I.) it was this the improbability that cool philo- to cover, with a specious pretext, his barbarous sophy, dispassionate reason, and affectionate persecution of the friends of the Reformation, remonstrances, would ever triumph over these and to prevent the resentment of the protesmultiplied and various supports of popery. tants in Germany, with whom it was his inteAnd, if a calculating head must have judged rest to be on good terms, alleged that his sein this manner, a generous heart, which consi- verity fell only upon a sect of enthusiasts, who, dered the blessings that must arise upon man- under the title of Anabaptists, substituted their kind from religious liberty and a reformation visions in the place of the doctrines and decla of the church, would naturally be excited to rations of the Scriptures. To vindicate the reapply even a violent remedy, if that were ne- formers from this reproach, Calvin wrote the cessary, to remove such a desperate and horri- book now under consideration: and though the ble disease. It would really seem that Luther theology that reigns in it be chargeable with acted on such a view of things. He began some defects, yet it is as remote from the spirit mildly, and did not employ the fire of his zeal, and complexion of fanaticism, as any thing before he saw that it was essential to the suc- can be. Nor indeed is this spirit visible in any cess of his cause. Whoever looks into Dr. of the writings of Calvin that I have perused. Mosheim's history, or any other impartial ac- His commentary upon the Old and New Tescount of the sixteenth century, will find, that tament is a production that will always be esLuther's opposition to the infamous traffic of teemed, on account of its elegant simplicity, indulgences, was carried on at first in the most and the evident marks it bears of an unprejusubmissive strain, by humble remonstrances diced and impartial inquiry into the plain addressed to the pope, and the most eminent sense of the sacred writings, and of sagacity prelates of the church. These remonstran- and penetration in the investigation of it. ces 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, indeod, he acted with redoubled vigour, and added a new degree of warmth and impetuosity to his zeal; and (I repeat it) reflection might have dictated those animated proceedings, which were owing, perhaps, merely to his resentment, and the natural warmth of his temper infiamed by opposition. Certain it is at VOL. II.-43 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 savoured 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 candour 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 infirmi || ties; 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. 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. : IN one of the notes,* which I added to those ||gress of reformation in some popish countries, of Dr. Mosheim, in my translation of his Ec- is not proportionable to the progress of science clesiastical History, I observed, that the re- and philosophy in these countries. This, sureformed churches were never at such a distance ly, is no answer at all, since there are in popish from the spirit and doctrine of the church of countries accidental circumstances, that counRome as they are at this day;-that the im-teract, in favour of popery, the influence of provements in science, that characterise the those improvements in science, which are in last and the present age, seem to render a re- direct opposition to its propagation and adlapse into Romish superstition morally impos-vancement; circumstances that I shall consisible 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 favourable 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 reflections upon it in the preface to that work. However, upon an impartial view of these reflections, 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 formed country; and afterwards asks, 'What intelligence have we from these popish countries of a proportionable progress of religious reformation? Have we no reason 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?' der 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 Confessioral 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 produces, strike directly at these foundations. I say the progress of re-sound philosophy, that the most inattentive reader may not be tempted to imagine (as the author of the Confessional has been informed,) that 'improvements in philosophy have made many sceptics in all churches reformed and unreformed. For I am persuaded, that, as true Christianity can never lead to superstition, so true philosophy will never be a guide to infi delity and scepticism. We must not be de ceived by the name of philosophers, which some poets and wits have assumed in our days, particularly upon the continent, and which many lavish upon certain subtle refiners in dialectics who bear a much greater resemblance to over weening sophists, than to real sages. must not be so far lost to all power of distin guishing as to confound, in one common mass, the philosophy of a Bacon, a Newton, a Boyle, and a Nieuwentyt, with the incoherent views and rhetorical rants of a Bolingbroke, or the flimsy sophistry of a Voltaire; and though candour must acknowledge, that some men of true 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 pro*This note was occasioned by my inadvertently mistaking the true sense of the passage to which it relates. It has since been corrected. We earning have been so unhappy as to fall into || covich, and some geniuses of the same stamp. have dared to hold up the lamp of science, without feeling the rigour of the Inquisition, or meeting with the fate of Galileo. If this dawning revolution be brought to any degree of perfection, it may, in due time produce effects that at present we have little hope of. France, indeed, seems to be the country which the author of the Confessional has principally in view, when he speaks of a considerable progress in philosophy in popish states, that has not been attended with a proportion But if the progress of science and free inquiry have a natural tendency to destroy the foundations of popery, how comes it to pass, that, in popish countries, the progress of religious reform bears no proportion to the pro-able influence on the reformation of religion. gress of science? and how can we account for the ground which popery (if the apprehensions of the author of the Confessional are well founded) gains even in England? He even imagines that, if an account were to be taken, the balance, in point of conversions, in this most improved of the popish countries, would be greatly against the reformed religion.' The reader will perceive, that I might grant this, without giving up any thing that I maintained in the note which this judicious author censures. I shall, however, examine this notion, that we may see whether it is to be adopted without restriction; and perhaps it may appear, that the improvements in philosophy have had more influence on the spirit of religion in France than this author is willing to allow. Before I answer the first of these questions, it may be proper to consider the matter of fact, and to examine, for a moment, the state of science and philosophy in popish countries: this examination, if I mistake not, will confirm the theory I have laid down with respect to the influence of philosophical improvement upon true religion. Let us then turn our view first to one of the most considerable countries in Europe, I mean Germany; and here we shall be struck with this undoubted fact, that And here I observe, in the first place, that it is in the Protestant part of this vast region it is no easy matter, either for him or for me, to only, that the improvements of science and calculate the number of conversions that are philosophy appear, while the barbarism of the made, on both sides, by priests armed with the fifteenth century reigns, as yet, in those dis- secular power, and Protestant ministers, districts of the empire which profess the Romish couraged by the frowns of government, and the religion. The celebrated M. D'Alembert, in terrors of persecution. If we judge of this his treatise, entitled, 'de l'Abus de la Critique matter by the external face of things, the calen Matiere de Religion,' makes the following culation may, indeed, be favourable to his hyremarkable observation on this head: "We pothesis, since the apostate Protestant comes must acknowledge, though with sorrow, the forth to view, and is publicly enrolled in the present superiority of the Protestant universi- registers of the church, while the converted Pa ties in Germany over those of the Romish per- pist is obliged to conceal his profession, and t ̧ suasion. This superiority is so striking, that approach the truth, like Nicodemus, secretly foreigners who travel through the empire, and and by night. This evident diversity of cirpass from a Romish college to a Protestant cumstances, in the respective proselytes, shows university, even in the same neighbourhood, that we are not to form our judgment by exare induced to think that they have ridden, internal appearances, and renders it but equitaan hour, four hundred leagues, or lived, in ble to presume, that the progress of knowledge that short space of time, four hundred years; may have produced many examples of the pro that they have passed from Salamanca to Cam-gress of reformation, which do not strike the bridge, or from the times of Scotus to those of Newton." Will it be believed (says the same author,) "in succeeding ages, that, in the year 1750. a book was published in one of the principal cities of Europe (Vienna) with the following title: 'Systema Aristotelicum de Formis substantialibus et Accidentibus absolutis, i. e. 'The Aristotelian System concerning substantial Forms and absolute Accidents? Will it not rather be supposed, that this date is an error of the press, and that 1550 is the true reading? See D'Alembert's Melanges de Literature, d'Histoire, et de Philosophie, voi. iv. p. 376.-This fact seems evidently to show the connexion that subsists between improvements in science, and the free spirit of the reformed religion. The state of letters and philosophy in Italy and Spain, where ca-joyment of religious liberty abroad, and when non law, monkish literature, and scholastic metaphysics, have reigned during such a long course of ages, exhibits the same gloomy spectacle. Some rays of philosophical light are now breaking through the cloud in Italy; Bos eye of the public. Is it not, in effect, to be presumed, that if either a toleration, or even an indulgent connivance, were granted to French Protestants, many would appear friends of the Reformation, who, at present, have not sufficient strength of mind to become martyrs, or confessors, in its cause? History informs us of the rapid progress which the Reformation made in France in former times, when a legal toleration was granted to its friends. When this toleration was withdrawn, an immense number of Protestants abandoned their country, their relations, and their fortunes, for the sake of their religion. But when that abominable system of tyranny was set up, wh.ch would neither permit the Protestants to profess their religion at home, nor to seek for the en they were thus reduced to the sad alternative of dissimulation or martyrdom, the courage of many failed, though their persuasion remained the same. In the South of France many continued, and still continue, their rro fession, even in the face of those booted apostles, who are sent, from time to time, to dragoon them into popery. In other places (particularly in the metropolis, where the empire of the mode, the allurements of court favour, the dread of persecution, unite their influence in favour of popery,) the public profession of protestantism lies under heavy discouragements, and would require a zeal that rises to heroism, a thing too rare in modern times! In a word, a religion like popery, which forms the main spring in the political machine, which is doubly armed with allurements and terrors, must damp the fortitude of the feeble friend to truth, and attract the external respect even of libertines, free-thinkers, and sceptics. In the second place, if it should be alleged, that men eminent for learning and genius have adhered seriously to the profession of popery, the fact cannot be denied. But what does it prove? It proves only that, in such persons, there are circumstances that counteract the natural influence of learning and science. It cannot be expected that the influence of learning and philosophy will always obtain a complete victory over the attachment to a superstitious church, that is riveted by the early prejudices of education, by impressions formed by the examples of respectable persons who have professed and defended the doctrine of that church, by a habit of veneration for authority, and by numberless associations of ideas, whose combined influence gives a wonderful bias to the mind, and renders the impartial pursuit of truth extremely difficult. Thus knowledge is acquired with an express design to strengthen previous impressions and prejudices. Thus many make considerable improvements in science, who have never once ventured to review their religious principles, or to examine the authority on which they have been taken up. Others observe egregious abuses in the Romish church, and are satisfied with rejecting them in secret, without thinking them sufficient to justify a separation. This class is extremely numerous; and it cannot be said that the improvements in science have had no effect upon their religious sentiments. They are neither thorough Papists nor entire Protestants; but they are manifestly verging toward the Reformation. Nearly allied to this class is another set of men, whose case is singular and worthy of attention. Even in the bosom of the Romish church, they have tolerably just notions of the sublime simplicity and genuine beauty of the Christian religion; but, either from false reasonings upon human nature, or an observation of the powerful impressions that authority makes upon the credulity, and a pompous ritual upon the senses of the multitude, imagine that Christianity, in its native form, is too pure and elevated for vulgar souls, and therefore countenance and maintain the absurdities of popery, from a notion of their utility. Those who conversed intimately with the sublime Fenelon, archbishop of Cambray, have declared,|| that such was the nature of his sentiments with respect to the public religion of his country. To all this I may add, that a notion of the necesstiy of a visible universal church, and of || a visible centre or bond of union, has led many to adhere to the papacy (considered in the light,) who look upon some of the principal and fundamental doctrines of the Romish church as erroneous and extravagant. Such is the case of the learned and worthy Dr. Courayer, whose unshaken fortitude in declaring his sentiments obliged him to seek an asylum in England; and who, notwithstanding his persuasion of the absurdities which abound in the church of Rome, has never totally separated himself from its communion; and such is known to be the case with many men of learning and piety in that church. Thus it happens, that particular and accidental circumstances counteract, in favour of popery, the natural effects of improvements in learning and philosophy, which have their full and proper influence in Protestant countries, where any thing that resembles these circumstances is directly in favour of the reformed religion. But I beg that it may be attentively observed, in the third place, that, notwithstand ing all these particular and accidental obstacles to the progress of the Reformation among man of knowledge and letter, its spirit has in fact, gained more ground than the ingenious author of the Confessional seems to imagine. I think it must be allowed, that every branch of superstition that is retrenched from popery, a well as every portion of authority that is taken from its pontiff, is a real gain to the cause of the Reformation; and, though it does not render that cause absolutely triumphant, yet prepares the way for its progress and advancement. Now (in this point of view,) I am persuaded it will appear that, for twenty or thirty years past, the Reformation, or at least its spirit, has rather gained than lost ground in Roman catholic states. In several countries, and more particularly in France, many of the gross abuses of popery have been corrected. We have seen the saintly legend, in many places, deprived of its fairest honours. We have seen a mortal blow given in France to the absolute power of the pope. What is still more surprising, we have seen, even in Spain and Portugal, the display of a spirit of opposition to the pretended infallible ruler of the church. We have seen the very order, that has been always considered as the chief support of the papacy, the order of the Jesuits, the fundamental characteristic of whose institute is an inviolable obligation to extend, beyond all limits, the despotic authority of the pontiffs; we have seen, I say, that order suppressed, banished, covered with deserved infamy, in three powerful king doms;* and we see, at this moment, their credit declining in other Roman catholic states. We see, in several popish countries, and more especially in France, the Scriptures more generally in the hands of the people than in former times. We have seen the senate of Venice, not many months ago, suppressing, by an express edict, the officers of the inquisition in all the small towns, reducing their power to a shadow in the larger cities, extending the li berty of the press; and all this in a steady op * France, Spain, and Portugal. †This edict was issued in the month of February 1767. position to the repeated remonstrances of the || human learning, and encouraging those pre court of Rome. These, and many other facts tended illuminations and impulses which give that might be collected here, facts of a recent imagination and undue ascendency in religion, date, show that the essential spirit of popery, lays weak minds open to the seductions of a which is a spirit of unlimited despotism in the church, which has always made its conquests pretended head of the church, and a spirit of by wild visions and false miracles, addressed blind submission and superstition in its mem- to the passions and fancies of men. Cry down bers, is rather losing than gaining ground, even reason, preach up implicit faith, extinguish the in those countries that still profess the religion lamp of free inquiry, make inward experience the test of truth; and then the main barriers against popery will be removed. Persons who follow this method possibly may continue Protestants; but there is no security against their becoming Papists, if the occasion is presented. Were they placed in a scene where artful priests and enthusiastic monks_could play their engines of conversion, their Protestant faith would be very likely to fail. of Rome. If this be the case, it would seem, indeed, very strange, that popery, which is losing ground at home, should be gaining it abroad, and acquiring new strength, as some imagine, even in Protestant countries. This, at first sight, must appear a paradox of the most enormous size; and it is to be hoped that it will continue to appear such, upon the closest examination.-While the spirit and vigour of popery are actually declining on the continent, I would fondly hope, that the apprehensions of some worthy persons, with respect to its progress in England, are without foundation. To account for the growth of popery in an age of light would be incumbent upon me, if the fact were true. Until this fact be proved, I may be excused from undertaking such a task. The famous story of the golden tooth, that employed the laborious researches of physicians, chemists, and philosophers, stands upon record, as a warning to those who are overhasty to account for a thing which has no existence My distance from England, during many years past, renders me, indeed, less capable of judging of the state of popery, than those who are upon the spot: I shall therefore confine myself to a few reflections upon this interesting subject. 6 If by the supposed growth of popery be meant, the success of the Romish emissaries in making proselytes to their communion, here again the question turns upon a matter of fact, upon which I cannot venture to pronounce. There is no doubt that the Romish hierarchy carries on its operations under the shade of an indulgent connivance; and it is to be feared that its members are wiser (i. e. more artful and zealous) in their generation than the children of light.' The establishment of the Protestant religion inspires, it is to be feared, an indolent security into the hearts of its friends. Ease and negligence are the fruits of prosperity; and this maxim even extends to religion. It is not unusual to see a victorious general sleep upon his laurels, and thus give advantage to an enemy, whom adversity renders vigilant. All good and true Protestants will heartily wish that this were otherwise. They will be When it is said that popery gains ground sincerely afflicted at any decline that may hapin England, one of the two following things pen in the zeal and vigilance that ought ever must be meant by this expression: either that to be employed against popery and its emisthe spirit of the established, and other reform-saries, since they can never cease to consider ed churches, is leaning that way; or that a it as a system of wretched superstition and number of individuals are made proselytes, by political despotism, and must particularly look the seduction of popish emissaries, to the upon popery in the British isles as pregnant Romish communion. With respect to the with the principles of disaffection and rebellion, established church, I think that a candid and and as at invariable enmity with our religious accurate observer must vindicate it from the liberty and our happy civil constitution. But charge of a spirit of approximation to Rome. still there is reason to hope, that it makes very We do not live in the days of a Laud; nor do little progress, notwithstanding the apprehenhis successors seem to have imbibed his spirit. sions that have been entertained on this subject I do not hear that the claims of church-power The insidious publications of a Taafe and a are carried high in the present times, or that a Philips, who abuse the terms of charity, phispirit of intolerance characterises the episcopal lanthropy, and humanity, in their flimsy apolohierarchy; and though it may be wished, that gies for a church whose tender mercies are known the case of subscription might be made easier to be cruel, have alarmed many well-meaning to good and learned men, whose scruples de- persons. But it is much more wise, as well as serve indulgence, and be better accommodated noble, to be vigilant and steady against the to what is known to be the reigning theology || enemy, than to take the alarm at the smallest among the episcopal clergy, yet it is straining of his motions, and to fall into a panic, as if matters too far to allege the demand of sub- we were conscious of our weakness. Be that scription as a proof that the established church as it will, I return to my first principle, and is verging toward popery. As to the Protes-am still persuaded, that the Protestant church, tant dissenting churches in England and Ireland, they stand so avowedly clear of all imputations of this nature, that it is utterly unnecessary to vindicate them on this head. If any thing of this kind is to be apprehended from any quarter within the pale of the Reformation, it is from the quarter of fanaticism,|| which, by discrediting free inquiry, crying down and its prevailing spirit, are, at this present time, as averse to popery, as they were at any period since the Reformation, and that the thriving state of learning and philosophy, is adapted to confirm them in this well-founded aversion. Should it even be granted that proselytes to popery have been made, among the ignorant and unwary, by the emissaries of |