tion of that spirit of domination, by which the old church had been so long characterized. The odium theologicum threatened to receive new strength with the reformation, and under the auspices of Calvin and Luther, the religious world seemed likely to derive no other benefit from the reformation than a change of masters. It was more easy to change the head than the heart, and the language of liberty afforded a ready but a miserable substitute for liberty itself. Nor, indeed, did Luther at all times even make use of such language as might have been expected from one who had so ably maintained that great and leading truth which inculcates the unfettered rights of private judgement. The man who could stigmatize the learned and mild Erasmus, who had defended the freedom of the human will, as an exasperated viper, a vain-glorious animal, seemed but ill qualified to emancipate the religious world from the fetters of spiritual tyranny. Nor was it very flattering to the reformation, that one of its ablest defenders and founders could in his zeal for the omnipotence of faith, declare that the Epistle of James, in which the necessity of good works is stated and enforced, is, in comparison with the writings of Peter and Paul, a mere book of straw. These were but ill omens of the success of the refor mation. Whilst Luther was engaged in his opposition to the church of Rome, he asserted the right of private judgement in matters of faith, with the confidence and courage of a martyr, but no sooner had he freed himself and his followers from the ecclesiastical tyranny of the pope, than he attempted to establish another tyranny equally intolerable;" and it was the employment of his latter years to counteract the effects produced by his former labours. "The great example of freedom," continues Mr. Roscoe, "which he had exhibited could not however be so soon forgotten, and many who had thrown off the authority of the Romish see, refused to submit their consciences to the controul of a monk, who had arrogated to himself the sole right of expounding those scriptures which he had contended were open to all." The reformation consequently gained ground, in spite of the opposition of both the church of Rome, and the example of the Lutherans.

Aided by the invention of printing, the genuine principles of reason, philosophy, and revelation, began to make rapid progress. The doctrines of justification by faith alone, and of absolute unconditional election and reprobation, could no more prevent the spread of knowledge than the worship of images, or the invocation of saints. Luther had taught the religious world that the mind of man cannot be subjected to the imperious decrees of fallible councils and human power, and the result was glorious.

The human mind delivered from the external constraint imposed on it by hierarchial despotisms, and from the internal constraint of the apathy in which it was kept by a blind superstition, soon found itself emancipated from guardianship, and began to make a free, energetic, and proper use of its faculties. The documents of religion were subjected to a profound criticism; and as the study of the fathers and of councils were connected with the decretals of antiquity, history, and languages, the great objects of classical learning began to assume a new aspect, and to be illuminated by a new light. The scholastic philosophy, found in the Lutherans, most formidable adversaries, who unveiled its vices and attacked its weaker sides. The torch of reason, which had too long smothered in the recesses of the cloister, and glimmered in the cells of monks, was no sooner admitted to the re-animating: atmosphere of freedom and philosophy, than it began to shine forth in its native lustre. The empty science of the casuist vanished before the morality of the gospel. In short, the human mind thus liberated from the fetters of priestcraft and tyranny, shook off the corruptions which it had gathered during the middle ages, and without fear of the inquisition here, or the terrors of eternal damnation hereafter, began to display its native activity, to probe the foundations of tottering societies, the rights of mankind, the laws of empires, and the governments of churches. May the happy influence of the reformation thus brought into action by the fearless though priestly Luther, continue to spread itself till the whole world is freed from the shackles of superstition, and the glorious empire of truth, reason, and religion, shall be established in every country and its mild laws writ、 ten on every heart.

CHAPTER XII.

CALVINISTS.

A sect of Christians, who derive their name from John Calvin, an eminent reformer, who was born at Nogen in Picardy, in the year 1509. He first studied the civil laws, and was afterwards made professor of divinity at Geneva in the year 1536.

The name of Calvinists seems to have been given at first to those who embraced not merely the doctrine, but the church government and discipline established at Geneva, and to distinguish them from the Lutherans. But since the meeting of the synod of Dort, the name has chiefly been applied to those who

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embrace his leading views of the gospel, to distinguish them from the Arminians. The leading principles taught by Calvin were the same as those of Augustin. The main doctrines by which those who are called by his name are distinguished from the Arminians, are reduced to five articles; and which, from their being the principal points discussed at the synod of Dort, have since been denominated the five points. These are predestination, particular redemption, total depravity, effectual calling, and the certain perseverance of the saints.

1. The Calvinists maintain, that God hath chosen unto eternal glory a certain number of the fallen race of Adam in Christ, before the foundation of the world, according to his immutable purpose, and of his free grace and love, without the least foresight of faith, good works, or any conditions performed by the creature; and that he was pleased to pass by, and ordain to dishonour and wrath, the rest of mankind, for their sins, to the praise of his vindictive justice.

2. They maintain, that though the death of Christ be a most perfect sacrifice and satisfaction, for sins, of infinite value, and abundantly sufficient to expiate the sins of the whole world; and though on this ground the gospel is to be preached to all mankind indiscriminately; yet it was the will of God, that Christ, by the blood of the cross, should efficaciously redeem all those, and those only, who, from eternity, were elected to salvation, and given to him by the Father.

3. The Calvinists maintain, that mankind are totally depraved, in consequence of the fall of the first man, the sin of whom, as their public head, involved the corruption of all his posterity; and that this corruption extends over the whole soul, and renders it unable to turn to God, or to do any thing truly good, and exposes it to his righteous displeasure, both in this world and in that which is to come.

4. They maintain, that all whom God hath predestinated unto life, he is pleased, in his appointed time, effectually to call by his word and spirit out of that state of sin and death in which they are by nature, to grace and salvation by Jesus Christ.

They admit that the holy spirit, as calling men by the ministry of the gospel, may be resisted, and that where this is the case, the fault is not in the gospel, nor in Christ offered by the gospel, nor in God calling by the gospel, and also conferring various gifts upon them, but in those who are called. Yet, they contend, that when men are converted, it is not to be ascribed to themselves, as though by their own free-will they made themselves to differ, but merely to him who delivers them from the power of

darkness, and translates them into the kingdom of his dear Son, and whose regenerating influence is certain and efficacious.

5. Lastly, the Calvinists maintain, that those whom God has effectually called and sanctified by his spirit, shall never finally fall from a state of grace. They admit that true believers may fall partially, and would fall totally and finally, unless it were for the mercy and faithfulness of God, who keepeth the feet of his saints; that he who bestoweth the grace of perseverance, bestoweth it by means of reading and hearing the word, of meditations, exhortations, threatenings, and promises; but that none of these things imply the possibility of a believer's falling from a state of justification.

Some think Calvin, though right in the main, yet carried things too far, these are commonly known by the name of moderate Calvinists. Others think he did not go far enough; and these are known by the name of high Calvinists. It is proper to add, that the Calvinistic system includes in it, the doctrine of three co-ordinate persons in the Godhead, in one nature; and of two natures in Jesus Christ forming one person. Justification by faith alone, or justification by the imputed righteousness of Christ, forms also an essential part of this system. They suppose, that on the one hand our sins are imputed to Christ, and on the other that we are justified by the imputation of Christ's righteousness to us; that is, Christ the innocent was treated by God as if he were guilty, that we the guilty, might, out of regard to what he did and suffered, be treated as if we were innocent and righteous.

CHAPTER XIII.

ARMINIANS.

IN church history, a sect of Christians which arose in Holland, by a separation from the Calvinists. They are great asserters of free-will. They speak very ambiguously of the prescience of God. They look on the doctrine of the Trinity as a point not necessary to salvation; and many of them hold there is no precept in scripture, by which we are enjoined to adore the Holy Ghost; and that Jesus is not equal to God the Father.

They took their name from Arminius, a disciple of Beza, whose tenets may be thus enumerated. 1st. That God has not fixed the future state of mankind by an absolute unconditional decree; but determined from all eternity, to bestow salvation upon those whom he foresaw would persevere to the end in their faith in

Jesus Christ, and to inflict punishment on those who should continue in their unbelief, and resist to the end his divine assistance. 2ndly. That Jesus Christ by his death and sufferings, made an atonement for the sins of all mankind in general, and of every individual in particular; that however none but those who believe in him can be partakers in this divine benefit. 3rdly. That mankind are not totally depraved, and that depravity does not come upon them by virtue of Adam's being their public head, but that mortality and natural evil only are the direct consequences of his sin to posterity. 4thly. That there is no such thing as irresistible grace, in the conversion of sinners. 5thly. That those who are united to Christ by faith, may fall from their faith, and. forfeit finally their estate of grace.

Dr. Whitby, an eminent divine of the Church of England, has written a long defence of this doctrine; to this may be noticed; Dr. Taylor's "Key to the epistle to the Romans." Among the modern writers, Mr. John Wesley, and Mr. Fellowes, in his "Religion without Cant," and in his "Christian Philosophy," have ably advocated the cause of Arminianism.

CHAPTER XIV.

METHODISTS.

THE term Methodist was first given to Themison, the founder of a sect of physicians at Rome, which flourished about three hundred years, and had some of the greatest physicians of the age among its members. In the seventeenth century there sprung up a new species of polemic doctors, who were denominated Methodists, and distinguished themselves by their zeal and dexterity in defending the church of Rome against the attacks of the Protestants. This sect is now no more, and the application is made to designate the followers of the late Messrs. John and Charles Wesley, and the societies founded by the Rev. George Whitfield. They are divided into Whitfieldian and Wesleyan Methodists. The members of the former division embrace the doctrines of Calvin: the latter, as far as relates to free-will, are Arminians. For an account of the doctrines held by the Whitfieldian Methodists, see article CALVINISTS. The following are the doctrines held by the Arminians or Wesleyan Methodists:

1. Justification by faith only; by which they mean not only our acquittal at the last day but present forgiveness, pardon of sins, and consequently acceptance with God.