XVL SECT. destitute of merit [k]. He was succeeded by CEN T. Bullinger, Oecolampadius, and Musculus, and scr. III. also by others, who, though inferior to these PART II. great men in erudition and genius, deserve nevertheless a certain degree of approbation and esteem. But the two divines who shone with a superior and unrivalled lustre in this learned list of sacred expositors, were John Calvin, and Theodore Beza, The former composed an excellent commentary on almost all the books of Holy Writ; and the latter published a Latin Version of the New Testament, enriched with theological and critical observations, which has passed through many editions, and enjoys, at this day, a considerable part of the reputation and applause with which it was crowned at its first appearance. It must be acknowledged, to the honour of the greatest part of these commentators, that, wisely neglecting those allegorical significations and mystical meanings that the irregular fancies of former expositors had attributed to the terms of Holy Writ, they employed their whole diligence and industry in investigating the literal sense, the full energy of the words of scripture, in order to find out the true intention of the sacred writer. It must, however, be observed, on the other hand, that some of these interpreters, and more especially Calvin, have been sharply censured for applying to the temporal state and circumstances of the Jews, several prophecies that point to the Messiah, and to the Christian dispensation in the most evident and palpable manner, and thus removing some of the [] It was not only on the books of the New Testament that Zuingle employed his very learned and excellent labours. He expounded the book of Genesis, together with the twenty-four first chapters of Exodus, and gave new versions of the Book of Psalms, of the Prophecies of Isaiah and Jeremiah. XVI. CENT. the most striking arguments in favour of the diviSECT. III. nity of the gospel [7]. Reformed church. PART II. XXXVI. The state of theology, and the revoThe theololutions it underwent among the Helvetic and gical doc- the other Reformed churches, were pretty much. trine of the the same with what it met with among the Lutherans. Zuingle was one of the first Reformed doctors who reduced that sacred science into a certain sort of order, in his book Concerning true and false Religion, which contained a brief exposi tion of the principal doctrines of Christianity. This production was followed by one much more comprehensive in its contents, and perfect in its kind, composed by Calvin, and entitled, Institutes of the Christian Religion, which held in the Reformed churches the same rank, authority, and credit, that the Loci Communes of Melancthon obtained among us [m]. The example of Calvin animated the doctors of his Communion, and produced a great number of writers of Common Place Divinity, some more, others less voluminous, among which Musculus, Peter Martyr, and Piscator particularly excelled. The most ancient of these writers are, generally speaking, the best, on account of their simplicity and clearness, being untainted with that affectation of subtilty, and that scholastic spirit, that have eclipsed the merit of many a good genius. Calvin was a model in this respect, more especially in his Institutes; a work remarkable for the finest elegance of style, and the greatest ease and perspicuity of expression, together with the most perfect simplicity of method, and clearness of argument. But this simplicity was soon effaced by the intricate science of the [] See Egidii Hunnii Calvinus Judaizans, published at Wittemberg, in 8vo, in the year 1595, which was refuted by David Pareus, in a book published the same year, under the title of Calvinus Orthodoxus. [m] The reader must not forget that the learned author of this History is a Lutheran. XVI. the schools. The philosophy of Aristotle, C EN T. which was taught in almost all the seminaries of s SzCT. III. learning, and suffered much from falling into bad PART. IL hands, insinuated itself into the regions of theology, and rendered them barren, thorny, intricate, and gloomy, by the enormous multitude of barbarous terms, captious questions, minute distinctions, and useless subtilties, that followed in its train [n]. XXXVII. The [n] It must however be acknowledged, that the scholastic method of teaching theology seems to have first infected our (the Lutheran) church, though the contagion spread itself, soon after, among the reformed doctors. It was certainly very recent in Holland at the time of the famous synod of Dort. In this assembly Maccovius, professor at Franeker, a man deeply versed in all the mysteries of the scholastic philosophy, was accused of heresy by his colleague Sibrand Lubbert. When the matter was examined, the synod gave it as their opinion, that Maccovius was unjustly accused of heresy; but that, in his divinity lectures, he had not followed that simplicity of method, and clearness of expression, that are commendable in a public teacher of Christianity; and that he rather followed the subtile manner of the scholastic doctors, than the plain and unaffected phraseology of the inspired writers. The decision of the synod is expressed by Walter Balcanqual (in the acts of that ecclesiastical assembly that are sub. joined to his letters to Sir Dudley Carleton) in the following words: "Maccovium . . . nullius hæreseos reum teneri... peccasse eum, quod quibusdam ambiguis et obscuris scholasticis phrasibus usus sit: Quod scholasticum docendi modum conetur in Belgicis academiis introducere... Monendum esse eum, ut cum spiritu sancto loquatur, non cum Bellarmino aut Suarezio ." These admonitions produced but little effect on Maccovius, as appears by his theological writings, which are richly seasoned with scholastic wit and intricate speculations. He therefore appears to have been the first who introduced the subtilties of philosophy into the theological system of the Reformed churches in Holland. He was not, however, alone in this attempt, but was seconded by the acute Mr William Ames, minister of the English church at the Hague, and several others of the same scholastic turn. This method of teaching theology must have been in use among almost all the reformed doctors before the synod of Dort, if we give credit to Episcopius, who, in the last discourse he addressed See the Acta Synodi Dord. in Hale's Golden Remains, p. 161.-and Philippi Limborchii Epistolar. Ecclesiasticar. Collect. p. 574. CENT. SECT. III. The state of XXXVII. The Reformed doctors of this cen XVI. tury generally concluded their treatises of didactic PART II. theology with a delineation of the moral duties that are incumbent upon Christians, and the rules practical di of practice that are prescribed in the Gospel. This vinity or method was observed by Calvin, and was folmorality. lowed, out of respect for his example, by almost all the divines of his communion, who looked upon him as their model and their guide. This eminent man, towards the conclusion of his Institutes, speaks of the power of the magistrate, and the ends of civil government; and in the ast chapter gives the portraitureof the life and manners of a true Christian, but in a much more concise manner than the copiousness, dignity, and importance of the subject seemed to require. The progress of morality among the Reformed, was obstructed by the very same means that retarded its improvement among the Lutherans. It was neglected amidst the tumult of controversy; and while every pen was drawn to maintain certain systems of doctrine, few were employed in cultivating or promoting that noblest of all sciences, which has virtue, life, and manners for its objects. This addressed to his disciples at Leyden, tells them that he had carefully avoided this scholastic divinity; and that this was the principal cause that had drawn on him the vehement hatred and opposition of all the other professors and teachers of theology. His words are as follow: "Videbam veritatem multarum et maximarum rerum in ipsa scriptura sacra, elabo ratis humana industria phrasibus, ingeniosis vocularum fictionibus, locorum communium, artificiosis texturis, exquisitis terminorum ac formularum inventionibus adeo involetum, perplexam et intricatam redditam esse, ut Oedipo sæpe opus esset ad Sphingem illam theologicam enodandam. Ita est, ut hinc prima lacrymæ.-Reducendam itaque terminorum apostolicorum et cuivis obviorum simplicitatem semper sequendam putavi, et sequestrandas, quas academiæ et scholæ tanquam proprias sibi vendicant, logicas, philosophicasque speculationes et dictiones." See Philippi Limborchii Vita Episcopii, p. 123, 124. XVI. This master-science, which, Calvin and his CENT. associates had left in a rude and imperfect state. SECT. III. was first reduced into some kind of form, and ex-PART II. plained with a certain degree of accuracy and precision, by William Perkins [], an English divine, as the Reformed doctors universally allow. He was seconded in this laudable undertaking by Telingius, a native of Holland, whose writings were composed in the Dutch language. It was by a worthy and pious spirit of emulation, excited by the example of these two doctors, that William Anies, a native of Scotland, and professor of divinity at Franeker [p], was engaged to compose a complete Body of Christian Morality [q]. These writers [o] Mr William Perkins was born at Marston in Warwickshire, in the first year of Queen Elizabeth, and educated in Christ's College, Cambridge, of which he was Fellow. He was one of the most famous practical writers and preachers of his age. His puritanical and non-conforming principles exposed him to the cognizance of the High Commission Court; but his peaceable behaviour, and eminent repu tation in the learned world, procured him an exemption from the persecutions that fell upon his brethren. His works, which were printed in three volumes folio, afford abundant proofs of his piety and industry, especially when it is considered that he died in the 44th year of his age. [] Dr William Ames, educated at Cambridge, under Mr Perkins, fled from the persecution of Archbishop Bancroft, and was invited by the States of Friesland to the divinity chair in the University of Franeker, which he filled with great reputation during the space of twelve years, after which he removed to Rotterdam, at the invitation of an English church there, and became their pastor. He was at the synod of Dort, and informed King James's ambassador at the Hague, from time to time, of the debates of that assembly. Besides his controversial writings against the Arminians, he published the following: Medulla Theologie (the work here referred to by Dr Mosheim) ;-Manuductio Logica ;-Cases of Conscience;-Analysis on the Book of Psalms ;-Notes on the First and Second Epistles of St Peter, &c. These productions are not void of merit, considering the times in which they were written. [9] In the Dedication and Preface of his famous book De Conscientia et ejus jure, Dr Ames observes (Præfat. p.3.) that |