Mary pursued with fire and sword, and al. the marks of unrelenting vengeance, the pro moters of a pure and rational religion, and deprived Brown and other protestant bishops of their dignities in the church. But the reign of Elizabeth gave a new and a deadly low to popery, which was recovering its force, and arming itself anew with the authority of the throne; and the Irish were obliged again to submit to the form of worship and discipline established in England.*

XII. The reformation had not been long esab-tablished in Britain, when seven of the Netherland provinces, united by a respectable confederacy, renounced their spiritual allegiance to the Roman pontiff. Philip II. king of Spain, apprehending the danger to which the religion of Rome was exposed from that spirit of liberty and independence which reigned among the inhabitants of the Low-Countries, took the most violent measures to dispel it. For this purpose he augmented the number of the bishops, enacted the most severe and bar barous laws against all innovators in matters of religion, and erected that unjust and inhu man tribunal of the inquisition, which would

Here Dr. Mosheim has fallen into a mistake, by not distinguishing between the designs of the queen, which were indeed cruel, and their execution, which was happily and providentially pre-monds, and gave her a pension of forty pounds during vented. This appears from a very singular and comical adventure, of which the account, as it has been copied from the papers of Richard, earl of Cork, and is to be found among the manuscripts of Sir James Ware, is as follows:

intimidate and tame, as he thought, the manly ||
spirit of an oppressed and persecuted people.
But his measures, in this respect, were as un-
successful as they were absurd; his furious and
intemperate zeal for the superstitions of Rome
accelerated their destruction; and the papal
authority, which had only been in a critical
state, was reduced to a desperate one, by the
very steps that were designed to support it.
The nobility formed themselves into an asso-
ciation, in 1566, with a view to procure the
repeal of these tyrannical ́edicts; and, when
their solicitations and requests were treated
with contempt, they resolved to obtain, by
force, what they hoped to have gained from
elemency and justice. They addressed them-
selves to a free and an abused people, spurned
the authority of a cruel yoke, and, with an
impetuosity and vehemence that were perhaps
excessive, trampled upon whatever was deemed
sacred or respectable by the church of Rome.*
To quell these tumults, a powerful army was
sent from Spain, under the command of the
duke of Alva, whose horrid barbarity and san-
guinary proceedings kindled that long and
bloody war from which the powerful republic
of the United Provinces derived its origin, con-
sistence, and grandeur. It was the heroic con-
duct of William of Nassau, prince of Orange,
seconded by the succours of England and
France, that delivered this state from the
Spanish yoke; and no sooner was this delive-
rance obtained, than the reformed religion, as
it was professed in Switzerland, was established
in the United Provinces; and, at the same
time, an universal toleration was granted to
hose whose religious sentiments were of a dif-
trent nature, whether they retained the faith
of Rome, or embraced the reformation in
another form, provided that they made no at-

Dr. Mosheim seems here to distinguish too little between the spirit of the nobility and that of the multitude. Nothing was more temperate and decent than the conduct of the former; and nothing could be more tumultuous and irregular than the behaviour of the latter. While the multitude destroyed churches, pulled down monasteries, broke the images used in public worship, abused the officers of the inquisition, and committed a thousand enormities, the effects of furious resentment and brutish rage, the nobility and opulent citizens kept within the bounds of moderation and prudence. Though justly exasperated against a despotic and cruel government, they dreaded the consequences of popular tumults as the greatest of misfortunes. Many of them even united their counsels and forces with those of the governess, (the duchess of Parma,) to restrain the seditious and turbulent spirit of the people. The prince of Orange and count Egmont (whose memories will live for ever in the grateful remembrance of the Dutch nation, and be dear to all the lovers of heroic patriotism and sacred liberty throughout the world) signalized their moderation upon this occasion, and were the chief instruments of the repose that ensued. Their opposition to the government proceeded from the dictates of humanity and justice, and not from a spirit of licentiousness and rebellion; and their merit and respectability had secured to them such influence and authority among the people, that, had the imperious court of Spain condescended to make any reasonable concessions, the public tranquillity might have been restored, and the affections of the people entirely regained. See Le Clerc, Histoire des Prov. Un.

In the year 1573.
It is necessary to distinguish between the
Loleration that was granted to the Roman catholics,

tempts against the authority of the govern ment, or the tranquillity of the public.*

XIII. The reformation made a considerable progress in Spain and Italy, seen after the rupture between Luther and the Roman pontiff. In all the provinces of Italy, but more espe cially in the territories of Venice, Tuscany, and Naples, the religion of Rome lost ground, and great numbers of persons, of all ranks and orders, expressed an aversion to the papal yoke. This gave rise to violent and dangerous commotions in the kingdom of Naples in 1536, of which the principal authors were Bernardo Ochino and Peter Martyr, who, in their public discourses from the pulpit, exhausted all the force of their irresistible eloquence in exposing the enormity of the reigning superstition. These tumults were appeased with much difficulty by the united efforts of Charles V. and his viceroy don Pedro de Toledo. In several places the popes put a stop to the progress of the reformation, by letting loose, upon the pretended heretics, their bloody inquisitors, who spread the marks of their usual barbarity through the greatest part of Italy. These formidable ministers of superstition put such a number of supposed heretics to death, and perpetrated, on the friends of religious liberty, such horrid acts of cruelty and oppression, that most of the reformists consulted their safety by a voluntary exile, while others returned to the religion of Rome, at least in external appearance. But the terrors of the inquisition, which frightened back into the profession of popery many protestants in other parts of Italy, could not penetrate into the kingdom of Naples; nor could either the authority or entreaties of the Roman pontiffs engage the Neapolitans to admit within their territories either a court of inquisition, or even visiting inquisitors.

and that which the Anabaptists, Lutherans, other protestant sects, enjoyed. They were all in discriminately excluded from the civil employments of the state; but though they were equally allowed the exercise of their religion, the latter were permitted to enjoy their religious worship in a more open and public manner than the former, from whom the churches were taken, and whose religious assemblies were confined to private conventicles, which had no external resemblance to the edifices usually set apart for divine worship.

*See a farther account of this affair in Gerard Brandt's History of the Reformation in the Netherlands.

† See Giannone, Historia di Napoli, tom. iv.Vita Galeacii in Museo Helvetico, tom. ii.

It was an attempt to introduce a Roman inquisitor into the city of Naples, that, properly speaking, produced the tumult and sedition which Dr. Mosheim attributes in this section to the pulpit discourses of Ochino and Martyr; for these famous preachers, particularly the former, taught the doc. trines of the reformation with great art, prudence, and caution, and secretly converted many, without giving public offence. The emperor himself, who heard him at Naples, declared that "he preached with such spirit and devotion as might almost make the very stones weep." After Ochino's departure from Naples, the disciples he had formed gave private instructions to others, among whom were some eminent ecclesiastics and persons of distinction, who began to form congregations and conventicles. This awakened the jealousy of the viceroy Toledo, who published a severe edict against heretical books, ordered some productions of Melancthon and Erasmus to be publicly burned, looked with a suspicious

hement desire they had of changing a superstitious worship for a rational religion.*

The eyes of many persons in Spain were || opened upon the truth, not only by the spirit of inquiry, which the controversies between XIV. I shall not enter into a contest with Luther and Rome had excited in Europe, but those writers, whatever their secret intentions even by the efforts of those divines whom may be, who observe, that many unjustifiable Charles V. had brought with him into Germa- proceedings may be imputed to some of the ny, to combat the pretended heresy of the re- most eminent promoters of this great change formers; for these Spanish doctors imbibed this in the state of religion. For every impartial heresy instead of refuting it, and propagated and attentive observer of the rise and progress it more or less, on their return home, as evi- of this reformation will ingenuously acknowdently appears from several circumstances.* ledge, that wisdom and prudence did not alBut the inquisition, which could not gain any ways attend the transactions of those who were footing in the kingdom of Naples, reigned concerned in the glorious cause; that many triumphant in Spain; and by racks, gibbets, things were done with violence, temerity, and stakes, and other formidable instruments of its precipitation; and, what is still worse, that semethod of persuading, soon terrified the peo-veral of the principal agents in this great revople back into popery, and suppressed the ve

lution were actuated more by the impulse of passion and views of interest, than by a zeal for the advancement of true religion. But, on the other hand, the wise and candid observer of human affairs will own, as a most evident and incontestable truth, that many things which, when stripped of the circumstances and motives that attended them, appear to us, at this time, as real crimes, will be deprived of their enormity, and even acquire the aspect of noble deeds, if they be considered in one point of view with the times and places in which they were transacted, and with the frauds and crimes of the Roman pontiffs and their crea

eye on all kinds of literature, suppressed several academies, which had been erected about this time by the nobility for the advancement of learning; and, having received orders from the emperor to introduce the inquisition, desired pope Paul III. to send from Rome to Naples a deputy of that formidable tribunal. It was this that excited the people to take up arms in order to defend themselves against this branch of spiritual tyranny, which the Neapolitans never were patient enough to suffer, and which, on many occasions, they had opposed with vigour and success. Hostilities ensued, which were followed by an accommodation and a general pardon; while the emperor and viceroy, by this resolute opposition, were deterred from their design of introducing this despotic tribunal into the kingdom of Naples. Several other at-tures, by which they were occasioned. But, tempts were afterwards made, during the reigns of Philip II., III., IV., and Charles II. to establish the inquisition in Naples; but, by the jealousy and vigilance of the people, they all proved ineffectual. At length the emperor Charles VI., early in the eighteenth century, published an edict, expressly prohibiting all causes, relating to the holy faith, from being tried by any persons except the archbishop and bishops as ordinaries. See Giannone, lib. xxxii. and the Modern Univ. History.

This appears from the unhappy end of all

the ecclesiastics who had attended Charles, and followed him into his retirement. No sooner was that monarch dead, than they were seized by order of the court of inquisition, and were afterwards committed to the flames, or sent to death in other forms equally terrible. Such was the fate of Augustin Casal, the emperor's preacher; of Constantine Pontius, his confessor; of the learned Egidius, whom he had nomide Caranza, a Dominican, who had been confessor to king Philip and queen Mary, with above twenty more of less note. All this gave reason to presume that Charles died a protestant. Certain it is, that he knew well the corruptions and frauds of the church of Rome, and the grounds and reasons of the protestant faith, though business, ambition, interest, and the prejudices of education, may have blinded him for a while, until leisure, retirement, the absence of worldly temptations, and the approach of death, removed the veil, and led him to wise and serious reflections. See Burnet's History of the Reformation.

nated to the bishopric of Tortosa; of Bartholomew

after all, in defending the cause of the reformation, we are under no obligation to defend, in every respect, the moral characters of its promoters and instruments. These two objects are entirely distinct. The most just and ex cellent cause may be promoted with low views, and from sinister motives, without losing its nature, or ceasing to be just and excellent.

The true state of the question is, whether the opposition of Luther and other reformers to the Roman pontiff arose from just and solid reasons; and this question is entirely indepen dent of the virtues or vices of particular per sons. Let many of these individuals be supposed as odious as, or still more detestable than, they are represented by their adversaries, provided that the cause which they supported be allowed to have been just and good.

*See Geddes' Spanish Protestant Martyrology, in his Miscellaneous Tracts, tom. i.

†The translator has here added some paragraphs, to render more perspicuous the important observa tion of the learned author; and the continuator takes the opportunity of remarking, as an excuse for the intemperance and vehemence of Luther, that the mildness of a Melancthon, and the timidity of an Erasmus, would never have produced the desired reformation'

SECTION II.

THE GENERAL HISTORY OF THE CHURCH.

charge was given to them, that they should form a certain number of their order for the propagation of Christianity among the unenlightened nations, and that these missionaries should be at the absolute disposal of the pope, and always ready, at a moment's warning, to repair to whatever part of the world he should fix for the exercise of their ministry.* The many histories and relations which mention the labours, perils, and exploits of that prodigious multitude of Jesuits, who were employed in the conversion of the African, American, and Indian infidels, abundantly show, with what fidelity and zeal the members of this society executed the orders of the successive pontiffs. And their labours would have undoubtedly crowned them with immortal glory, had it not appeared evident, from the most authentic records, that the greatest part of these new apostles had more in view the promotion of the ambitious views of Rome, and the advancement of the interests of their own society, than the propagation of the Christian religion, or the honour of its divine author. It may also be affirmed, from records of the highest credit and authority, that the inquisition erect

I. THE Spaniards and Portuguese, if we may || Rome in the execution of this extensive design. give credit to their historians, exerted them-|| And accordingly, from their rise, this peculiar scives, with the greatest vigour and success, in the propagation of the gospel, among the darkened nations;* and it must, indeed, be allowed, that they communicated some notions, such as they were, of the Christian religion to the inhabitants of America, to those parts of Africa where they carried their arms, and to the islands and maritime provinces of Asia, which they reduced under their dominion. It is also true, that considerable numbers of these savage people, who had hitherto lived, either under the bondage of the most extravagant superstitions, or in a total ignorance of any object of religious worship, embraced, at least in outward appearance, the doctrines of the Gospel. But when we reflect on the methods of conversion which were employed by the Spanish missionaries among these wretched nations, on the barbarous laws and inhuman tortures that were used to force them into the profession of Christianity; when it is considered, farther, that the denomination of a Christian || was conferred upon every poor wretch who discovered a blind and excessive veneration for his stupid instructors, and who could by certain gestures, and the repetition of a little jargon, perform a few superstitious rites and cere-ed monies; then, instead of rejoicing at, we shall be tempted to lament, such a propagation of the Gospel, and to behold the labours of such miserable apostles with indignation and contempt. Such is the judginent passed upon these missionaries, not only by those whom the church of Rome placed in the list of heretics, but also by many of the most pious and eminent of her own doctors, in France, Germany, Spain, and Italy.

by the Jesuites at Goa, and the penal laws, whose terrors they employed so freely in the propagation of the Gospel, contributed much more than their arguments and exhortations, which were but sparingly used, to engage the Indians to embrace Christianity.§ The converting zeal of the Franciscans and Dominicans, which had, for a long time, been not only cooled, but almost totally extinguished, was animated anew by the example of the Jesuits; and several other religious orders, that slum

II. When the pontiffs saw their ambition checked by the progress of the Reformation, *When the fanatic Ignatius first solicited the which deprived them of a great part of their confirmation of his order by pope Paul III., the spiritual dominion in Europe, they turned learned and worthy cardinal Guidiccioni opposed his their lordly views toward the other parts of the request with great vehemence. But this opposition was vanquished by the dexterity of Ignatius, who globe, and became more solicitous than ever changing the articles of his institution, in which he about the propagation of the Gospel among had promised obedience to the pope with certain rethe nations that were yet involved in the dark-strictions, turned it in such a manner as to bind his ness of paganism. This they considered as the order by a solemn vow of implicit, blind, and unlimited submission and obedience to the Roman ponbest method of making amends for the loss tiff. This change produced the desired effect, and they had sustained in Europe, and the most made the popes look upon the Jesuits as the chief specious pretext for assuming to themselves, support of their authority. Hence arose the zeal which Rome has ever shown for that order. It is with some appearance of justice, the title of remarkable, that Ignatius and his company, in the heads or parents of the universal church. The very same charter in which they declared their im famous society, which, in 1540, took the de- plicit and blind allegiance to the court of Rome, pronomination of Jesuits, or the Company of Jesus, mised a like implicit and unlimited allegiance to the general of their society, notwithstanding the impos. seemed every way proper to assist the court of sibility of serving two absolute masters, whose com mands might be often contradictory. See Histoire des heligieux de la Compagnie de Jesus, printed at Utrecht in 1741.

* See Lafitau's Histoire des Decouvertes et Conquetes des Portugais dans le nouveau Monde, tom. iii. p. 420. All the relations given by this eloquent writer (who was afterwards created bishop of Sisteron) are taken from the Portuguese historians.-The other writers who have thrown light upon this part of ecclesiastical history, are enumerated by Fabricius, in his Lux Salutar. Evangelii toti Orbi exoriens.

† See Jo. Alb. Fabricii Lux Evangelii toti Orbi exoriens, cap. xxxii. p. 550.

B. Christ. Eberh. Weismanni Oratio de Virtutibus et Vitiis Mission. Roman. in Orat. ejus Aca dem.

§ See the Hist. de la Compagnie de Jesus, tom. ii

bered in their cells, were roused from their le-known who was the promoter of this pious thargy, if not by a principle of envy, at least design, or with what success it was carried by a spirit of emulation. into execution. The English also, who, toIII. Of all the Jesuits who distinguished ward the conclusion of this century, sent cothemselves by their zealous and laborious at-lonies into the northern parts of America, tempts to extend the limits of the church, none transplanted with them the reformed religion, acquired a more shining reputation than Fran- which they themselves professed; and, as their cis Xavier, who is commonly called the Apos- || possessions were extended and multiplied from tle of the Indies.* An undaunted resolution, time to time, their religion also made a conand no small degree of genius and sagacity, siderable progress among that rough and unrendered this famous missionary one of the civilized people. We learn, moreover, that most proper persons that could be employed about this time the Swedes exerted their reliin such an arduous task. Accordingly, in gious zeal in converting to Christianity many 1522, he set sail for the Portuguese settle- of the inhabitants of Finland and Lapland, of ments in India, and, in a short time, spread whom a considerable number had hitherto rethe knowledge of the Christian religion, or, to tained the impious and extravagant superstispeak more properly, of the Romish system, tions of their pagan ancestors. over a great part of the continent, and in several of the islands of that remote region. Thence, in 1529, he passed into Japan, and laid there, with amazing rapidity, the foundations of the famous church, which flourished during so many years in that vast empire. His indefatigable zeal prompted him to attempt the conversion of the Chinese; and with this view he embarked for that extensive and powerful kingdom, in sight of which he ended his days, in 1552.t After his death, other members of his insinuating order penetrated into China. Of these missionaries the chief was Matthew Ricci, an Italian, who, by his skill in the mathematics, became so acceptable to the Chinese nobility, and even to their emperor, that he obtained, both for himself and his associates, the liberty of explaining to the people the doctrines of the Gospel. He may, therefore, be considered as the parent and founder of the Christian churches, which, though often dispersed, and tossed to and fro by the storms of persecution, still subsist in China.S

IV. The jurisdiction and territories of those princes, who first threw off the papal yoke, being confined within the limits of Europe, the churches that were under their protection could contribute little to the propagation of the Gospel in those distant regions of which we have been speaking. It is, however, recorded in history, that, in 1556, fourteen protestant missionaries were sent from Geneva to convert the Americans,|| though it is not well

*The late king of Portugal, in 1747, obtained for Xavier, or rather for his memory, the title of Protector of the Indies, from Benedict XIV. See the Let tres Edifiantes et Curieuses des Missions Etrangeres, tom. xliii. The body of this sainted missionary lies interred at Goa, where it is worshipped with the highest marks of devotion. There is also a magnificent church at Cotati dedicated to Xavier, to whom the inhabitants of that Portuguese settlement pay the most devout tribute of veneration and worship. See the writers enumerated by Fabricius, in his Lux Evangelii, &c. cap. xxxix. p. 677. Add to these Lafitau's Histoire des Decouvertes des Portugais dans le nouveau Monde, tom. iii. iv.-Histoire de la compagnie de Jesus, tom. i.

J. B. Du-Halde, Description de l'Empire de la Chine, tom. iii.

§ It appears, however, that before the arrival of Ricci in China, some of the Dominicans had already been there, though to little purpose. See Le Quien, Oriens Christianus, tom. iii.

Picteti Oratio de Trophæis Christi, in Orat. ejus,
P. 570
There is no doubt that the divines here men-
tioned were those whom the illustrious admiral Co-

V. It does not appear, from authentic records, that the sword of persecution was drawn against the Gospel, or any public opposition made to the progress of Christianity during this century; and it would betray a great ignorance, both of the situation, opinions, and maxims of the Turks, to imagine, that the war they waged against the Christians was carried on upon religious principles, or with a view to maintain and promote the doctrines of Mohammed. On the other hand, it is cer tain, that there lay concealed, in different parts of Europe, not a few persons who enter tained a virulent enmity against religion in general, and, in a more especial manner, against the religion of the Gospel; and who, both in their writings and in private conversation, sowed the seeds of impiety and error, and instilled their odious principles into weak, unsteady, and credulous minds. In this pernicious and unhappy class are generally placed some of the Peripatetic philosophers, who adorned Italy by their erudition, and particularly Pomponatius; several French wits and philosophers, such as Bodin, Rabelais, Montagne, Bonaventure des Perieres, Dolet, Charron; some Italians, at whose head appears Leo X., followed by Bembo, Politian, Jordano Bruno, Ochino; and a few Germans, such as Theophrastus Paracelsus, Nicolas Taurellus, and others.* It is even reported, that, in cer tain provinces of France and Italy, schools were erected, whence whole swarms of these impious doctors soon issued to deceive the simple and unwary. This accusation will not be wholly rejected by such as are acquainted with the spirit and genius of these times; nor can it be said with truth, that all the persons charged with this heavy reproach were entirely guiltless. It is nevertheless certain, on the other hand, that, upon an accurate and impar tial examination of this matter, the accusation brought against many of them will appear to be entirely groundless; and that, with respect to several who may deserve censure in a cer tain degree, their errors are less pernicious

ligni invited into France, when, in 1555, he had formed the project of sending a colony of Protes tants into Brazil and other provinces of America See Charlevoix, Histoire de la Nouvelle France tom. i.

*See Reimanni Historia Atheismi et Atheorum.Jo. Franc. Buddeus, Theses de Atheismo et Super l stitione Dictionnaire de Bavle.