regard as a contest about words rather than things. Besides this, there have been several other controversies which also produced excitement in the preceding century respecting the eternity of the torments of the damned, the final restoration of all things, Christ's [millennial] reign on the earth, and others of like character. With John Fabricius, a divine of Helmstadt, and with some others, there has been a dispute respecting the importance of the disagreement between us and the papists; for he and his associates deemed it not so great as it is commonly supposed to be, so that he believed a person might lawfully go over to the Romish church. Respecting the law of marriage, the grounds of divorce, and concubinage, there have been great disputes between certain theologians and some distinguished jurists. Minor contests which suddenly spring up and as soon die away, as they contribute little to a knowledge of the internal state of the church, need not be enumerated. 21. The Reformed church not only preserves the same aspect which was above described, but studies to make it still more her appropriate characteristic.' For notwithstanding the formulas of faith, by which the vigilance of their ancestors enclosed and fortified their religion, remain everywhere the same, yet in most countries no preacher is compelled to think in exact accordance with them, but is supposed to fulfil his duty if he holds up the great and primary truths of Christianity, and avoids too much familiarity with the papists and Socinians. Hence in this very ample community, at the present day, Arminians, Supralapsarians, Infralapsarians, and Universalists [i.e. believers in a universal atonement], live amicably together, and with united efforts strive to extenuate and lessen the importance of those contests which divide the Christians who have separated themselves from the Romish communion. There are indeed some, especially among the Swiss, the Germans, and the Dutch, who are greatly troubled at this moderation; who deplore bitterly the loss of the ancient purity and rigour, and occasionally wax warm and attack the despisers of their ancient discipline. But the others, who are greatly superior in numbers, respectability, and power, care little for their resentments. 1 Mosheim still continues to speak of all those who aro styled Reformed as if they were united in one church or religious community, while in fact they form a number of totally distinct communities, often differing widely in doctrine, discipline, and worship, and in several instances having no sort of communion with each other. And hence his remarks respecting them as a body are liable to much criticism.-Mur. 22. Whoever therefore duly considers the whole subject must freely acknowledge, that neither the Lutherans nor the Arminians have any longer ground for controversy with the Reformed church, but only with individual doctors of this family. For this church leaves every one at liberty to think as he pleases, on those points which were formerly the ground of its separation from the Lutherans and Arminians, and deems the fundamentals of religion safe, however those points are explained. And yet this very moderation thwarts the designs of those who would effect a union between the Lutherans and the Reformed. For those among us who are strenuous for orthodoxy complain that the Reformed open the door of salvation too wide, and that they offer communion and friendship not only to us but to all the sectarians. When therefore about twenty years ago, certain excellent men among us (at the head of whom was Christopher Matthew Pfaff, a man on many accounts venerated and renowned), took very great pains to effect a union between us and the Reformed, the majority [of the Lutherans] so vigorously opposed the object, both by deeds and by publications, that it was soon abandoned. 23. The English church, which holds the first rank among the Reformed, is the same now that it was in the time of William III. The Episcopalians are the reigning party, and number among their adherents the sovereign, with the nobility of the realm and the greatest part of the people. But toleration is granted to the Puritans or Presbytcrians, and to all the others who are included under the very comprehensive appellation of Nonconformists. Those however who are particularly acquainted with English affairs tell us that the Nonconformists diminish continually, and that this gradual diminution is ascribable to the mildness and gentleness of the bishops towards them. The Episcopalians are of two sorts. Some believe the government by bishops to be of divine institution, and they exalt and magnify immoderately the prerogatives of the church. Others are more moderate; and though they fully believe that an ecclesiastical government by bishops is more holy and more perfect than any other, and think that great care should be taken to prevent the clergy from becoming subject to the will and authority of kings and magistrates, yet they do not invidiously deny the name of a church to those communities in which there are no bishops, and they are tempe 2 Thus wrote Mosheim in 1741. The precise year of Pfaff's attempt for a union was 1719.- Schl. rate in defending the prerogatives of pre-perfect than all others, nor is he altogether lates among Christians. These two parties unsuccessful. It would seem, if the man is are sometimes engaged in sharp contests, a self-consistent and does not follow the blind striking example of which occurred in the impulse of fancy rather than any deterpresent century. For the present bishop mined rule, that he places religion altoof Winchester, Benjamin Hoadley, a man gether in holy emotions and an indescribable eminent for talents and eloquence, greatly kind of sensation, and that he requires his lowered the authority of the church, that followers to dismiss all reliance on reason is, of its presiding officers, and confined it and study as means of [religious] knowledge, within narrow limits. On the other hand, and to submit their minds to be guided and John Potter, now archbishop of Canterbury instructed by a divine illumination. and at the head of the British clergy, and others, contended for the prerogatives and authority of the church with great eloquence and erudition. Moreover, the disposition of the established church of England towards those who dissent from it, cannot be learned from anything more exactly than from the fact that William Wake, the late archbishop of Canterbury, a few years ago was disposed to form an alliance with the French church, on terms which would secure to both most of their respective peculiarities of senti ment.2 25. The Dutch, down even to our times, have been occupied with the Cocceian and Cartesian controversies, though now less intensely than heretofore. And there is a prospect that these contests will wholly cease, since the Newtonian mode of philosophizing has expelled the Cartesian from the Dutch universities. Of the Roëllian disputes we have already given an account. Frederick van Leenhof in the year 1703 fell under suspicion of being a Spinozist, and was attacked by many on account of a book he published, entitled, Heaven upon Earth; in which he taught, that a Christian should always be joyful, and never mourn or be sorrowful. The same crime was charged by many upon William Deurhoff, an illiterate man, who published several tracts in the vernacular tongue, in which he speculated concerning the divine nature, as if he viewed it to be an energy pervading the whole material universe and operative in all parts of it. The most recent contests are those of James Saurin and Paul Maty. The former, a minister of the gospel at the Hague and distinguished for his genius and eloquence, if he erred at all, erred very slightly. For if we except a few inaccurate and unwary expressions, he deviated from the common doctrine only in this one point, that he thought it sometimes lawful to deceive men by our speech for the sake of accomplishing some great good. Most of the Reformed churches, it is to be noted, adopt the principle of Augustine, that every deception and every falsehood is sinful. The other, namely Maty, committed a much greater The learned and pious archbishop Wake, in a letter fault. For in order to explain the profound to Father Courayer, dated from Croyden House, July mystery of three persons in one God and 9, 1724, expresses himself thus: "I bless God that I was born and have been bred in an Episcopal church, to render it easy to be understood, he which, I am convinced, has been the government estab- assumed that the Son and the Holy Spirit the Apostles. But I should be unwilling to affirm, that are two finite beings, created by God, and where the ministry is not episcopal there is no church, who at a certain time became united to nor any true administration of the sacraments. And God.' very many there are among us who are zealous for Episcopacy, and yet dare not go so far as to annul the ordinances of God performed by any other ministry." -Macl. 24. The unbounded liberty which Englishmen enjoy of publishing their opinions without restraint, and of worshipping God in the manner each one thinks right, naturally causes various sects to arise occasionally, and controversies respecting things pertaining to religion to be perpetual. But it is hardly possible for any one, who has not himself lived some time in England and formed acquaintance on the spot with the opinions, privileges, laws, and parties of that happy nation, to give a full and accurate account of these different sects and controversies. Of several of the sects not even the names reach us, and of many of them we have only an imperfect and indistinct knowledge. Of the controversies we are to a great extent unable to ascertain the true foundation and the points at issue, because we are destitute of the sources from which information can be drawn. At this present time, one George Whitefield is collecting a party, and contemplates the formation of a Christian community more lished in the Christian church from the very times of 3 3 See Saurin's Discours Historiques, Théologiques, See the account of the negotiation of archbishop Critiques, et Moraux, sur les évènements les plus MemoraWake, and the letters which passed between him and Dubles du Vieux et du Nouveau Testament, volume i. of the Pin on the subject, in Maclaine's third Appendix to his folio edition.-Macl. translation of Mosheim's Institutes of Ecclesiastical History.-Mur. 4 See Mosheim's Historia Critica nova explicationis Dogmatis de Tribus in Deo Personis, quam vir clariss. 26. In Switzerland, especially in the can- [of mathematics] in the university of Camton of Berne, the Formula Consenus which bridge, who chose rather to resign his chair has been already mentioned produced very than to renounce his opinions, which he fierce disputes. In the year 1718, the defended in numerous publications. Simimagistrates of Berne required all public lar to him, according to the common estiteachers, and particularly those of the uni- mation, was Samuel Clarke, a man richly versity and church of Lausanne (in whom endowed with powers of genius and educathere was supposed to be some stain of error), tion, who in the year 1724 was convicted to assent to this Formula and to receive it of adulterating the sound doctrine in regard as the standard of their faith; for it had for to three persons in the Godhead. But no some time been neglected, and subscription ingenuous and reasonable man will rank to it had not in all cases been required. Dr. Clarke among the Arians, if this name But several, both of the professors and of is to be taken in its native and proper the candidates for the sacred office, declared acceptation. For he merely defended with that they could not conscientiously sub-greater clearness and diligence, what is scribe, and accordingly some of them were called the Arminian subordination, which subjected to punishment. This caused has been and is still embraced by so many grievous contentions and complaints, to quiet of the first men and by very learned prewhich, the king of Great Britain and the lates in England, and taught that the States-General of Holland, as well as others, Father, Son, and Holy Spirit are in nature offered their kind offices. The result was, equal, but in rank unequal.2 A great that the Formula lost much of its credit and number of persons among the English have authority. In the German [Reformed] endeavoured in various ways to invalidate churches, nothing very remarkable has oc- and assail the most sacred doctrine of the curred. The Palatine church, once so very divine Trinity. And this induced an opuflourishing, has, through the machinations lent lady, whose name was Moyer, to leave of the papists, suffered a great diminution by her will a rich legacy as a premium for of its prosperity. eight public discourses to be delivered annually by some learned man, in opposition to this species of impiety. The institution has been in operation since the year 1720, and promises to future ages a rich collec tion of the best productions in defence of this part of revealed religion." 27. The Socinians dispersed over various countries of Europe, have hitherto been able nowhere1 to obtain the liberty of forming themselves into a regular community, and of publicly setting up worship according to the views of their sect. At the head of their learned men, in our times, stood Samuel Crell, who died at an advanced age at Amsterdam. He however chose to be called an Artemonite rather than a Socinian, and he actually differed on many points from the common doctrines of the Socinians. The Arians obtained a great advocate in William Whiston, a professor Paulus Maty excogitavit, in his Dissert. ad Historiam 1 Except in Transylvania.-Schl. 2 Mosheim has here mistaken the true hypothesis of Dr. Clarke, or at least expressed it imperfectly; for what he says here is rather applicable to the opinion of Dr. Waterland. Dr. Clarke maintained an equality of perfections between the three Persons, but a subordinaMacl. tion of nature in point of existence and derivation. 3 As this legacy consisted merely of a leasehold estate, which expired in 1773 or 1774, no lectures were preached after that year. A list of the published lectures may be seen in Lowndes' British Librarian, col. 841, 842.-R. POSTSCRIPT It is to be hoped that the learned translator of this work which terminates so abruptly here, will be enabled to fulfil the intention, indicated in the conclusion of his Preface, of compiling a continuation of it, embracing the ecclesiastical history of the eighteenth century and first half of the nineteenth; a work which is very much wanted. Mosheim has had indeed several English continuators already; but they are very inadequate associates of this great historian, and leave the field quite unoccupied for Dr. Murdock, who, I have no doubt, will worthily and profitably occupy it. In German, there are many histories of the eighteenth century; scholars have long been expecting an addition to them from the pen of Gieseler, the first volume of whose Lehrbuch der neueren Kirchengeschichte, published in 1840, stops in the middle of the previous century. An excellent manual for this period is the third volume of the edition of Jablonski's Institutiones Historie Christiane, by Stosch and Schickedanz, 18mo; but it comes no lower down than the year 1786.-R. INDEX. The letter stands for PAGE-s for SECTION—and n for NOTE. ABAKA, emperor of the Tartars, sends envoys to the | Adrian, emperor in 2d cent. p. 51, s. 1; p. 56, s. 3 Abasgi, embrace Christianity in the 6th cent. p. 213, s. 1 Abbas I. king of Persia, p. 784, s. 7 Abbo of Fleury, 10th cent. p. 330, s. 5 of St. Germain, historian, 9th cent. p. 305, n. George, archbishop of Canterbury, p. 820, s. 19 sec. 3 Abelites, a sect in the 7th cent. p. 81, s. 18, n. 4 Abrams, Nicholas, p. 761, s. 31 Abraxas a term used by Basilides, p. 78, s. 11 missions, papal, p. 750, s. 17 Acacius, bishop of Cæsarea, 4th cent. p. 137, n. a writer in 5th cent. p. 189, n. bishop of Paris, 9th cent. p. 305, n. Sylvius, 15th cent. p. 534, s. 16.-See Pius II. Epinus, John, p. 657, s. 46 Aerius, a Semiarian, 4th cent. p. 151, s. 21 Africa, missions to, p. 723, s. 18 s. 8 bishop of Rome, 6th cent. p. 229, n. Agilulph, Italian king, 6th cent. p. 216, s. 3 Agnoëtæ, sect in 6th cent. p. 33, s. 9, n. 7 Agobard, bishop of Lyons, 9th cent. p. 292, s. 6; p. -bishop of Constantinople, 5th cent. p. 180, Agricola, Rudolph, 15th cent. p. 544, n. s. 1; n. p. 186, s. 18; p. 206 Academics, their doctrine, p. 31, s. 21, 11; s. 12 s. 10 Achery, Luke d', p. 761, s. 31 Acœmetre, akоunтai, 5th cent. p. 195, n. 5 Acta Sanctorum, account of, p. 763, n. abbot of Fleury, 9th cent. p. 305, n. marquis of Tuscany, 10th cent. p. 333, s. 2 8. 7 Adam, a Scotch canon, 12th cent. p. 413, n. Adamnanus, Irish monk, 6th cent. p. 245, s. 3 Adamus Magister, 11th cent. p. 375, n. Adelaide, empress, 10th cent. p. 327, s. 9 Adelbold, bishop of Utrecht, 11th cent. p. 374, n. John, p. 594, s. 3 Agrippa Castor, writer in 2d cent. p. 65, n. Aidan; bishop in England, 7th cent. Aids of Grace, congregations on, p. 626, s. 41; p. 757, Ailly, Peter; see Alliaco Ailred or Ealred, 12th cent. p. 413, n. Aimoin of St. Germain, 9th cent. p. 303, s. 14 French historian, 11th cent. p. 374, n. Aistulphus, king of Lombardy, 8th cent. p. 269, s. 8 Alain de l'Isle, or Alanus de Insulis, p. 413, n. p. 464, Alans, converted in 6th cent. p. 213, s. 1 the Great, scholastic, 13th cent. p. 442, s. 8; r. 464, 8. 44 of Stade, chronicler, 13th cent. p. 468, n.. of Strasburg, 14th cent, p. 513, n. Albigenses, p. 343, s. 3; p. 385, s. 2; p. 425, s. 5; p. Adiaphoristic controversy, Lutheran, p. 594, 2. 5; p. Albion, Saxon chief, 8th cent. p. 264, s. 6 Reformed, p. 676, s. 29 Albius, Thomas, p. 777, s. 51 Albizi, Bartholomew, 14th cent. p. 499, s. 21; p. 513, n. Ado, archbishop of Vienne, 9th cent. p. 292, s. 6; p. Alcantara, Peter de, p. 778, s. 52 303, s. 14 Adolphus, John, duke of Holstein, p. 810, s. 4 Adoptionists, 8th cent. p. 286, s. 3 Adrevaldus or Adalbert, 9th cent. p. 305, n. Alciat, John Paul, p. 703, s. G Alcimus, Ecdicius Avitus, bishop of Clermont, 8th Alcuin, 8th cent. p. 266, s. 3; p. 275, s. 18 Aldenburg, a bishopric, 12th cent. p. 390, s. 5 216, s. 2 II. pope, 11th cent. p. 357, s. 7; p. 374, n. VII. pope, p. 738, s. 1 VIII. pope, p. 739, s. 1 Hales, 13th cent. p. 442, s. 8; p. 465, s. 44 de St. Elpidio, archbishop, 14th cent. p. 511, n. n. bishop of Constantinople, 11th cent. p. 372, n. Alfred, king of England, 9th cent. p. 292, s. 4 Ancharanus, Peter, 15th cent. p. 541, n. Anchialus, Michael, bishop of Constantinople, 12th Anchorites, or Anachorites, p. 148, s. 15 John Valentine, p. 792, s. 15 Andreas, bishop of Samosata, 5th cent. p. 186, n. Cardinal, a reformer, 15th cent. p. 515, r. Andrew, the apostle, p. 21, n. king of Hungary, 13th cent. p. 433, s. 4 Anglus, Thomas, p. 777, s. 51 Anhalt princes join the Reformed, p. 675, s. 26 Annats, 14th cent. p. 493, s. 6; 15th, p. 533, s. 13 All Saints, festival, 7th cent. p. 253, n. 1; 9th cent. Annunciation, feast, 6th cent. p. 235, s. 4 All Souls, festival, 10th cent. p. 342, s. 2 Allegorists, 9th cent. p. 303, s. 10; 11th, p. 376, s. Al Mamum, or Abu Gaafar Abdallah, 9th cent. p. Alphanus, archbishop of Salerno, 11th cent. p. 374, n. I. duke of Portugal, 12th cent. p. 405, s. 14 Altenburg, conference, p. 653, s. 37 Amalarius, 9th cent. p. 298, s. 12, p. 301 n. of Camalduli, 15th cent. p. 526, s. 4; p. 539, s. 24 Ammianus Marcellinus, 4th cent. p. 12, s. 18 a Christian writer, 3d cent. p. 97, n. Amulo or Amularius of Lyons, 9th cent. p. 304, n. Anabaptists, p. 591, s. 10; p. 645, s. 22; p. 699, s. 3; or Mennonites, history of, 16th cent. p. s. 4 305, n. Sinalta, three of this name, p. 224, s. 8 Syrian, 8th cent. p. 276, n. Anomoans, sect, in the 4th cent. p. 166, s. 16 Anselm, archbishop of Canterbury, 11th cent. p. 353, of Liege, 11th cent. p. 374, n. of Lucca; see pope Alexander II. Ansgarius, apostle of Denmark, 9th cent. p. 287, s. 1 Anthony, monk, Egypt, 4th cent. p. 137, n.; p. 147, St. order of, 11th cent. p. 371, s. 25 de Balocho, or de Vercellis, 15th cent. r. 545, n. Antidico-Marianites, sect, 4th cent. p. 172, 8. 25 English, p. 829, s. 23. Antioch, patriarchate of, p. 128, s. 3,; p. 180, s. 2; Antiochus, monk of Saba, 7th cent. p. 247, s. 5 Antonines, emperors, their character, p. 51, s. 1 Antony, Paul, p. 801, s. 27 of Justin Martyr, p. 57, s. G s. 15 Apostoli, 13th cent. p. 483, 8. 14 Apostles' Creed, p. 40, s. 4, n. 2; p. 66, s. 1 Apostolic canons and constitutions, p. 37, s. 19; p. 103, 8. 11 fathers, p. 38, 8. 20 clerks, monks, 14th cent. p. 506, s. 35 Bibliothecarius, 9th cent. p. 292, s. 6; p. Apostool, Samuel, p. 859, s. 7 Anatolius, bishop of Laodicea, 3d cent. p. 98, n. Appeals to councils, origin of, p. 561, s. 9 |