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and demonstrated mathematically. The jurists, who in the preceding century undertook to reform the system of ecclesiastical law, have prosecuted the object so vigorously in the present century, that we should have had a very different ecclesiastical constitution, if the sovereigns had deemed it for the public good to yield to their counsels and admonitions. Still we may discover here and there visible traces of the principles, which men of great learning are wont to advance, not only respecting the appendages and externals of religion, but also respecting religion itself. Hence it is not strange that there should be warm disputes between them and the clergy on various points. And not only theologians, but very excellent men among the jurists themselves, have fears lest religion should at length be converted into a mere political engine for the security of civil government, if the opinions of some of these men should acquire authority.

§ 16. The immense licentiousness of thinking, and of spreading among the common people even the vilest and most senseless opinions, which began to prevail in the preceding century, has increased and become more confirmed, every where among us, in the present century. Hence there have arisen, and still arise at the present time, so many persons, some of them full of fanatical folly, some delirious and beside themselves, some the fabricators of new religions, who freely divulge all their dreams, and every where produce departures from the established rules of faith and practice, or excite discords and contentions. Besides those already named, the following are notorious: John Tennhart, John Geo. Gichtel, John William Ueberfeld, John Geo. Rosenbach, Geo. Christoph. Brendel, John Christoph. Seizen, Anthony Roemeling, and many others; who either boast of being guided by a divine impulse, or offer to the credulous multitude, in different ways, and with different success, their fancied modifications and improvements of the church. These men have been opposed by our theologians in numerous publications: but many of them were unworthy of confutation. The greatest part have become convicted of their folly, by the course of events and actual results, rather than by arguments and reasoning. For as men of this

character start up of a sudden, so for the most part they soon ruin their own cause, either by their indiscretions, or by their corrupt morals and base conduct, or lastly by their disagreement among themselves.

§ 17. Many place the Herrenhutters in this class, or those who first associated at Herrenhut in Lusatia, under the illustrious count Zinzindorf, and who afterwards increasing, have spread themselves through a large part of Europe, and even travelled to the Indies, Tartary, and the utmost bounds of the earth. They tell us they are descendants of those Bohemian and Moravian brethren, who in the fifteenth century were excited by the preaching and example of John Huss to cast off the Romish yoke. They might more correctly call themselves imitators of those brethren: for it is conceded by all, that only a very small part of this new fraternity consists of Bohemians and Moravians; and it is very uncertain also, whether such of them as are Bohemians by descent, are the posterity of those ancient Bohemian brethren. They declare, further, that they do not differ from the Lutherans in regard to doctrines, but only in their customs and regulations, in which they come near to the ancient Bohemians. But many question whether they here assert the truth; and are suspicious that these new brethren adopt the language of the Lutherans while among the Lutherans, the more readily to obtain toleration; and that in reality they are a mixture of people of various characters and sentiments. However this may be, it is at least difficult to understand why they are so zealous to extend their particular sect, if they differ from us only in their customs and mode of discipline. For whoever truly follows Jesus Christ, will care little how the christian community is constituted and regulated; because he knows that religion does not consist in external rites and regulations, but in faith and love.

§ 18. This progress of superstition among us, as many supposed, nothing could arrest except philosophy. And hence the cultivation of philosophy, which was apparently neglected towards the close of the preceding century, was not only revived, but was prosecuted by many with great diligence. The general method of philosophizing, which I have called the

metaphysical, obtained preference before all others. This, the superlative genius of Godfrey William von Leibnitz elucidated elegantly, and cast into a better shape: but it was the very acute Christopher Wolf, who perfected it, digested it into a system; and,-what was entirely a new thing, and never before attempted,-gave it the form of a mathematical science. In this improved state, most of those who search after truth and certainty were exceedingly captivated with it, and eagerly applied it to the explanation and confirmation of the truths of revealed religion. But this gave very great dissatisfaction to many good men, who were anxious for the safety of the truth taught us by Christ and hence the old conflict between philosophy and theology, piety and reason, was revived; and was urged on with great vehemence for a series of years. For many are of opinion that this metaphysical philosophy imbues the minds of young men with sentiments hostile to all religion and worship, with arrogance also, contempt for divine revelation, excessive confidence in human reason, and other vices; and that it does not throw light and dignity around theology, but rather darkness and ignominy.

§ 19. In proof of the correctness of this opinion respecting the tendency of this philosophy, they appeal especially to the case of Lawrence Schmid, of Schweinfurt, who is commonly called the Wertheim translator, from the place where he resided. This man, by no means destitute of abilities, and very well versed in the philosophy in question, projected a new German translation of the Bible, to serve as the foundation or basis of a new body of divinity drawn up according to the strict rules of demonstration, which he had in contemplation. But the project was disastrous to him. For scarcely had he published a specimen of the work, in a translation of the inspired books of Moses, when he was not only attacked in numerous publications, but was accused before the supreme tribunal of the Germanic empire, as a capital enemy of the christian religion, and a caviller at divine truth. The chief ground of accusation was, that he had boldly construed certain passages in the books of Moses, which designated or foretold the coming of Messiah, in such a manner as to give them a different signification. He was therefore thrown into prison,

and ordered to be tried for his life. But he escaped from prison, and saved himself by flight.

§ 20. The controversies and contentions of this age have been very numerous. First, what is called the Pietistic controversy has been carried on in some places more fiercely, and in others more moderately, according to the dispositions of persons and the circumstances of different parts of the country. But the controversy has gradually abated as time rolled on, and at present seems to be reduced nearly to the single point, whether an irreligious man may have true and certain knowledge of divine things, or some sort of illumination; which many 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 some others, there has been 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 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 inclosed and fortified their religion, remain every where the same; yet, in most countries, no preacher is compelled to think

2 [Dr. Mosheim still continues to speak of all those who are 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. Tr.]

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, that 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, and 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.

§ 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 such as 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, [thus wrote Mosheim in 1741. The precise year of Pfaff's attempts for a union was 1719. Schl.] when certain excellent men among us, (at the head of whom was Christopher Matth. 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 action and by publications, that it was soon abandoned.

§ 23. The English church, which holds the first rank among

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