PART II. CENT. fore the synod of Dort [s], no Reformed church XVI. had obliged its members, by any special law, or SECT. III. article of faith, to adhere to the doctrine of the church of Geneva relating to the primary causes of the salvation of the elect, or the ruin of the reprobate. It is true indeed, that in the places now mentioned, the greatest part of the Reformed doctors fell by degrees, of their own accord, into the Calvinistical opinion concerning these intri cate points; and this was principally owing, no doubt, to the great reputation of the academy of Geneva, which was generally frequented, in this century, by those among the Reformed who were candidates for the ministry. The doctrine a dopted by the Reformed XXVIII. The books of the Old and New Tes tament are regarded by the Reformed churches as the only sources of Divine Truth; it must howchurches. ever be observed, that, to their authority, the church of England adds that of the writings of the Fathers during the first five centuries [t]. The Reformed and the Lutherans agree in maintaining that the Holy Scriptures are infallible in all things; that, in matters of which the knowledge is necessary to salvation, they are clear, full and complete; and also that they are to be explained by [s] It was in this famous synod, that was assembled in the year 1618, and of which we shall have occasion to give a more ample account in the history of the following century, that the doctrine of Calvin was fixed as the national and esta, blished religion of the Seven United Provinces. [t] There is nothing in the thirty-nine articles of the church of England, which implies its considering the writings of the Fathers of the first five centuries, as an authoritative criterion of religious truth. There is, indeed, a clause in the Act of Uniformity, passed in the reign of Queen Elizabeth, declaring that her delegates, in ecclesiastical matters, should not determine any thing to be heresy, but what was adjudged so by the authority of scripture, or by the first four general councils; and this has perhaps misled Dr. Mosheim in the passage to which this note refers. Much respect, indeed, and perhaps too much, has been paid to the Fathers; but that has been always a matter of choice, and not of obligation. SECT. III. PART II. by themselves, and not either by the dictates of CENT. human reason, or the decisions of the ancient XVI. Fathers. Several of the doctors among the former have indeed employed too freely the saga-in city of their natural understanding, in explaining those divine mysteries that are contained in the Gospel; and this circumstance has induced many to imagine, that the Reformed adopted two sources of religion, two criterions of divine truth, viz. the Holy Scripture and Human Reason. But perhaps it will be found, that, in this respect doctors of both communions have sometimes gone too far, being led on by the spirit of controversy, and animated with the desire of victory. For, if we except the singular tenets of some individuals, it may be affirmed with truth, that the Lutherans and the Reformed are unanimous in the matter now under consideration. They both maintain, that contradictory propositions cannot be the objects of faith; and consequently that all doctrines that contain ideas and notions that are repugnant to, and mutually destroy each other, must be false and incredible. It is true, indeed, that the Reformed sometimes use this principle in a contentious manner, to overturn certain points of the Lutheran system, which they have thought proper to reject [u]. the Re XXIX. The Reformed, if by this denomination The points we understand those who embrace the sentiments in which of Calvin, differ entirely from the Lutherans in formed and the following points: 1st, In their notions of the sacrament of the Lord's supper. The Lutherans affirms that the body [u] Our author has here undoubtedly in view the Lutheran doctrine of Consubstantiation, which supposes the same extended body to be totally present in different places at one and the same time. To call this a gross and glaring contradiction, seems rather the dictate of common sense, than the suggestion of a contentious spirit. Lutherans disagree. SECT. III. PART II. CENT, body and blood of Christ are materially present in this sacrament, though in an incomprehensible manner; and that they are really exhibited, both to the righteous and the wicked, to the worthy and to the unworthy receiver. The Reformed hold, on the contrary, that the man Christ is only present in this ordinance by the external signs of bread and wine; though it must, at the same time, be observed, that this matter is differently explained and represented in the writings of their doctors. 2dly, In their doctrine of the eternal decrees of God, respecting man's salvation. The Lutherans maintain, that the divine decrees respecting the salvation or misery of men are founded upon a previous knowledge of their sentiments and characters; or, in other words, that God, foreseeing from all eternity the faith or incredulity of different persons, had reserved eternal happiness for the faithful, and eternal misery for the unbeliev ing and disobedient. The Reformed entertain different sentiments concerning this intricate point. They consider the divine decrees as free and unconditional, and as founded on the will of God, which is limited by no superior order, and which is above all laws. 3dly, Concerning some religious rites and institutions, which the Reformed consider as bordering upon superstition, or tending, at least to promote it; while the Lutherans view them in another light, and represent all of them as tolerable, and some of them as useful. Such are the use of images in the churches, the distinguishing vestments of the clergy, the private confession of sins, the use of wafers in the administration of the Lord's supper, the form of exorcism in the celebration of baptism, and other ceremonies of like moment. The Reformed doctors insist on the abolition of all these rites and institutions; and that XVI. SECT. III. PART II. that upon this general principle, that the discipline CENT. and worship of the Christian church ought to be restored to their primitive simplicity, and freed from the human inventions and additions that were employed by superstition in the times of ignorance, to render them more striking to the deluded multitude. XXX. The few heads of difference, between the The motwo communions, which have been now briefly ment and pointed out, have furnished an inexhaustible fund of these of controversy to the contending parties, and differences. been drawn out into a multitude of intricate questions, and subjects of debate, that, by consequences, fairly or injudiciously deduced, have widened the scene of contention, and extended to almost all the important truths of religion. Thus the debate concerning the manner in which the body and blood of Christ are present in the Eucharist, opened to the disputants a large field of inquiry; in which the nature and fruits of the institutions called Sacraments, the majesty and glory of Christ's humanity, together with the communication of the divine perfections to it, and that inward frame of spirit that is required in the worship that is addressed to the divine Saviour, were carefully examined. In like manner, the controversy, which had for its object the divine decrees, led the doctors, by whom it was carried on, into the most subtile and profound researches concerning the nature of the divine attributes, particularly those of justice and goodness; the doctrines of fate or necessity; the connection between human liberty and divine prescience; the extent of God's love to mankind, and of the benefits that arise from the merits of Christ as mediator; the operations of that divine spirit, or power, that rectifies the wills and sanctifies the affections of men; the perseverance of the elect in their covenant with God, and in a state of salvation; and other CENT. other points of great moment and importance. XVI. The subject of debate, that was drawn from the SECT. III. use of certain external rites and ceremonies in reli PART II. gious worship, was also productive of several questions and enquiries. For besides the researches into the origin and antiquity of certain institutions to which it gave occasion, it naturally led to a dis cussion of the following important questions: viz. "What are the special marks, that characterize things INDIFFERENT?-How far is it lawful to comply with the demands of an adversary, whose opposition is only directed against things esteemed indifferent in their own nature? What is the ex tent of Christian liberty?-Whether or no it be lawful to retain, in condescension to the preju dices of the people, or with a view to their bene fit, certain ancient rites and institutions, which, although they carry a superstitious aspect, may nevertheless be susceptible of a favourable and rational interpretation? To whom XXXI. It has always been a question much the right of debated among protestants, and more especially governing the church in England and Holland, where it has excited great belongs. commotions and tumults, to whom the right of governing the church, and the power of deciding in religious matters, properly belong? This contro versy has been determined in favour of those who maintain, that the power of deciding, in matters of religious doctrine, discipline, and government, is, by the appointment of Christ himself, vested in the church, and therefore ought by no means to be intrusted with, or exercised by the civil magistrate; while, at the same time, they grant, that it is the business of the latter to assist the church with his protection and advice, to convoke and preside in its synods and councils, to take care that the clergy do not attempt to carry on any thing that may be prejudicial to the inte rests of the state, and, by his authority, to con firm the validity, and secure the execution, of the ecclesiastical |