XVI. SECT. III. the schools. The philosophy of Aristotle, which CENT. was taught in almost all the seminaries of learning, and suffered much from falling into bad 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 subjoined 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 ef fect 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 Remtins, p. 161.-and Philippi Limborchii Epistolar. Ecclesiasticar. Collect. p. 574. CENT. divinity or XXXVII. The Reformed doctors of this cenXVI. tury generally concluded their treatises of didactic SECT. III. theology with a delineation of the moral duties PART II. that are incumbent upon Christians, and the rules The state of practice that are prescribed in the gospel. This of practical method was observed by Calvin, and was followmorality. ed, 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 last chapter gives the portraiture of 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, elaboratis humana industria phrasibus, ingeniosis vocularum fictionibus, locorum communium, artificiusis texturis, exquisitus terminorum ac formularum inventionibus adeo involutam, perplexam et intricatam redditam esse, ut Oedipo sæpe opus esset ad Sphingem illam theologicam enodandam. Ita est, ut hinc primæ 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. SECT. III. PART II. This master-science, which Calvin and his CENT. associates had left in a rude and imperfect state, was first reduced into some kind of form, and explained with a certain degree of accuracy and precision, by William Perkins [o], 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 Ames, a native of Scotland, and professor of divinity at Franeker [p], was engaged to compose a complete Body of Christian Morality [9]. 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 reputation 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. [p] 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' 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 Theologia (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. [q] In the Dedication and Preface of his famous book De Conscientia et ejus jure, Dr. Ames observes (Præfat. p. 3.) that CENT. writers were succeeded by others, who still threw XVI. farther light on this important science. SECT. III. PART II. tests of Calvin with the Libertines. XXXVIII. The Reformed church was less disturbed, during this century, by sects, divisions, The con- and theological disputes, than the Lutheran, which was often a prey to the most unhappy dissensions. This circumstance is looked upon by Spiritual the former, as a matter of triumph, though it may be very easily accounted for by all such as are acquainted with the History of the Reformed Church [s]. We have, however, in the writings of Calvin, an account, and also a refutation, of a most pernicious seet that sprung up in that church, and produced troubles of a more deplorable kind than any that happened in our community [s]. This odious sect, which assumed the denominations of Libertines, and Spiritual Brethren and Sisters, arose in Flanders, was headed by Pockesius, Ruffus, and Quintin, got a certain footing in France through the favour and protection of Margaret, queen of Navarre, and sister to Francis I. and found patrons in several of the Reformed that an excessive zeal for doctrine had produced an unhappy neglect of morality, " Quod hæc pars prophetiæ (i. e. morality) hactenus minus fuerit exculta, hoc inde fuit, quod primipilares nostri perpetuo in acie adversus hostes pugnaae, fidem propugnare, et aream ecclesiæ purgare, necessitate quadam cogebantur, ita ut agros et vineas plantare et rigare non potuerint ex voto, sicut bello fervente usu venire solet." The address to the students of Franeker, which is subjoined to this book, under the title of Parænesis ad Studiosos, &c. deserves to be perused, as it confirms farther what has been already observed with respect to the neglect of the science of morality. Theologi (says he) præclare se instructos putant ad omnes officii sui parties, si dogmata tantum intelligant.-Neque tamen omnia dogmata scrutantur, sed illa sola, quæ præcipue solent agitari et in controversiam vocari." 66 [r] Dr. Mosheim ought to have given us a hint of his manner of accounting for this, to avoid the suspicion of having been somewhat at a loss for a favourable solution. [] Why all these comparisons? Our author seems, on some occasions, to tinge his historical relation with the spirit of party. 66 66 66 XVI. SECT. III. PART II. Reformed churches [t]. Their doctrine, as far CENT. as it can be known by the writings of Calvin and its other antagonists, (for these fanatics published no account of their tenets that is come to my knowledge), amounted to the following propositions: "That the Deity was the sole operating cause in the mind of man, and the immediate "author of all human actions; that, consequently, "the distinctions of good and evil, that had been "established with respect to these actions, were "false and groundless, and that men could not, properly speaking, commit sin; that religion "consisted in the union of the spirit, or rational "soul, with the Supreme Being; that all those "who had attained this happy union, by sublime contemplation and elevation of mind, were "then allowed to indulge, without exception or "restraint, their appetites and passions; that all "their actions and pursuits were then perfectly "innocent; and that, after the death of the body, they were to be united to the Deity." These extravagant tenets resemble, in such a striking manner, the opinions of the Beghards, or Brethren of the Free Spirit, that it appears to me, beyond all doubt, that the Libertines, or Spirituals, now under consideration, were no more than a remnant of that ancient sect. The place of their origin confirms this hypothesis; since it is well known, that, in the fourteenth and fifteenth centuries, Flanders almost swarmed with licentious fanatics of this kind. 66 tines of XXXIX. We must not confound, as is fre- And with quently done, with these fanatics, another kind the Liberof Libertines, whom Calvin had to combat, and Geneva. who gave him much trouble and perplexity during the whole course of his life and ministry, I mean the [t] See "Calvini Instructio adversus fanaticum et furiosam sectam Libertinorum, qui se spirituales vocant, in Tractatibus ejus Theologicis." |