count of the XVIth century, 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 gentle measures proved ineffectual, then, indeed, he acted with redoubled vigour, 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 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. In 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

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 doctrine of the reformers was founded in scripture and reason. Nay, 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, sprung from the bosom of the church of Rome, and excited tumults and commotions in several places. The French monarch (Francis I.), 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 Anabaptists, substituted their visions in the place of the doctrines and declarations of the Holy Scriptures. To 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 complexion 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 inquiry into the plain sense of the sacred writings, and of sagacity and penetration in the investigation of it.

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, nay, several of them men of taste for the age in which they lived; they cultiL 4 vated

vated 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 infirmities; let us reject their errors; let us even condemn any instances of ill-judged severity and violence they may have been chargeable with;- but let us never forget, that through perils and obstacles almost unsurmountable, they open the path to that religious liberty, which we cannot too highly esteem, nor be too careful to improve to rational and worthy purposes.

SECTION

SECTION II.

The General History of the Church.

XVI.

SECT.

IT give credit to their historians, exerted $ XV. II. THE HE Spaniards and Portuguese, if we may CENT. themselves, with the greatest vigour and success, The borders in the propagation of the gospel among the darkened of the nations [a]. And it must, indeed, be confessed, church enlarged. 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 thy 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 consider the methods of conversion that were employed by the Spanish missionaries among these wretched nations, 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 Christians was conferred upon such of those poor wretches as discovered a blind

and

[4] See Jos. Franc. Lafitau, Histoire des decouvertes et Con. quétes des Portugais dans le nouveau Monde, tom. iii. p. 425. 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 cast light upon this part of Ecclesiastical History, are enumerated by Fabricius, in his Lux Salutar. Evangelii toti arbi exoriens, cap. 42, 43, 48, and 49.

CEN T. and excessive veneration for their stupid instrueSECT. II. tors, and were able, by certain gestures, and the

XVI.

The seal of

repetition of a little jargon, to perform a few superstitious rites and ceremonies; 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 judgment passed upon these missionaries, not only by those whom the church of Rome places in the list of beretics, but also by many of the most pious and eminent of her own doctors, in France, Germany, Spain, and Italy.

II. When the Roman pontifs saw their ambition the Roman checked by the progress of the Reformation, which pontifs in the propa deprived them of a great part of their spiritual gation of dominion in Europe, they turned their lordly Christianity views towards the other parts of the globe, and

became more solicitous than ever about the propagation of the gospel among the nations that lay yet involved in the darkness of paganism. This they considered as the best method of making amends for the loss they had sustained in Europe, and the most specious pretext for assuming to themselves, with some appearance of justice, the titles of heads or parents of the universal church, The famous society, which, in the year 1540, took the denomination of Jesuits, or, the company of Jesus, seemed every way proper to assist the court of Rome in the execution of this extensive design. And accordingly, from their first rise, this peculiar charge was given 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 Roman pontif, and always ready, at a moment's warning, to repair to whatever part of the world he should