that the application of the higher criticism, unless guided by fixed principles, will easily degenerate into a capricious play with mere possibilities.

Notices. Jo. Sol. Semler, Treatise on a freer investigation of the Canon; (in German,) Halle 1771-75. IV vol. 8vo. Chr. Fred. Schmidii, Historia antiqua et vindicatio canonis Vet. et Nov. Test. Lips. 1775. 8vo.—Account of the latest controversies respecting the Canon ;→ in the most recent history of religion; (in German,) pub. lished by Ch. Fr. W. Walch; vol. VII. p. 241-344.The divine inspiration of the holy Scripture; (in German,) by Jo. Gottl. Toellner; Mietau and Lips. 1772.Jo. Kiddel's Treatise on the inspiration of the holy Scr. with many free remarks added by Jo. S. Semler; Halle 1783.-The Wolfenbuttle Fragments, and the controversy respecting them, between Lessing and J. M. Goetze; (in German).-J. Jac. Griesbach,) Stricturarum in locum de theopneustia libror. sacrorum, Partes I-V ; Jenae 1784-88. Henr. Gottl. Paulus, An primitivi christiani inspirationem quam vocant et infallibilitatem pro synonymis habere soliti sint; Jenae 1802. rec. in J. D. Pott, Sylloge commentatt. theol. vol. III.-G. F. N. Sonntag, Doctrina inspirationis, ejusque ratio, historia, et usus popularis; Heidelb. 1810. 8vo.

CHAPTER II.

DIVERSE VIEWS AND EXPLANATIONS OF THE CHRISTIAN DOCTRINES.

SEC. 177. Various first principles of Christianity. The representation given of the christian doctrine, must necessarily be very different, according to the sources from which men derive it, and the manner in which they deduce it. The protestant churches set up the rule, that the substance of christianity must be learned, directly from the holy scripture. In opposition to

the Catholics, they therefore rejected the use of tradition, as a guide in explaining the bible, and as one of the proper sources of religious knowledge; and they urged, that the perusal of the bible, should be left free to all christians, without distinction. They moreover rejected the opinion, of certain sects and persons called fanatics, that men must be guided by an internal light, in order to have a knowledge of religion, and a right understanding of the bible. And lastly, they rejected the principle of the Socinians, that the doctrines of christianity must be admitted always, in the sense, in which reason can comprehend them; and that, therefore, no real mystery can have place in it. The modern theology of the rationalists, holds to the principle, that the christian doctrine is to be derived from the bible; but it recognizes in christianity, nothing but natural religion; and reconciles the contradictions of these two principles, by adopting moral interpretations of the bible, after the manner of Kant; or by applying the theory of doctrinal accommodation to the christian instructions; or lastly, by recurrence to the idea, that christianity is a perfectable religion.

Notices. Des traditions et de la perfection de l'écriture sainte; par Pierre du Moulin; à Sedan 1631. 8vo.Ch. Matth. Pfaffii, Diss. de traditionum non scriptarum speciebus, valore, certitudine; Tub. 1720. 4to.-Phil. Marheineke, On the true sense of Tradition, in the Catholic theology; (German,) in Daub and Creuzer's Studien, vol. IV. P. II. p. 320 &c.-Ejusd. System of the Catholic religion; (in German,) vol. II. p. 184 &c. especially p. 199 &c.-Gust. Ge. Zeltneri, Breviarium controversiarum cum enthusiastis et fanaticis adhuc agitatarum; Lips. 1724. 8vo.-Jo. Musaei, de usu principiorum rationis et philosophiae in controversiis theologicis; Jen. 1644. 8vo.-On reason and its use; (German,) in (Junge's) Philos. und theologischen Aufsatzen; Nurnb. und Altd. 1779. P. I. p. 1-72.-Observationes ad moralem sive practicam librorum sacror. interpretationem pertinentes ; scripsit φιλαλήθης Εριδαίνων (Ch. W. He benstreit,) Lips. 1796. 8vo.-Paul von Hemert, On ac

commodations in the New Test. German from the Dutch; Dortm. and Lips. 1797.-W. A. Teller's Religion of the more advanced; (in German,) Ber!. 1792.—(Krug) Letters on the perfectibility of revealed religion; (in German,) Jena 1795. 8vo.-Programma paschale: Exponuntur quaedam de fundamento theologiae recentioris, ejusque cum doctrina christiana consensu; P. I. Gott. 1812. 4to.

SEC, 178. Opinions concerning the importance of religious doctrines.

The violent ferment of feeling, which existed among the theologians of the sixteenth century, led each sect to attach the highest importance to the doctrinal principles it maintained. The Council of Trent laid all dissentients under an anathema; and the authors of the Formula of Concord, and the theologians of Dort, did not hesitate to condemn their opposers. The discrimination of fundamental doctrines (articuli fundamentales), was developed, in the controversy between the Lutherans and the Reformed churches, and also in those between the Remonstrants and the Contra-remonstrants: the number of such doctrines was greatly enlarged, and the reception of them considered necessary to salvation. Those who entertained more moderate views,-as the Arminians, George Calixtus, and various English divines, were denominated Indifferentists, Syncretists, and Latitudinarians. The later modifications of theology, have been accompanied with milder decisions, respecting the pagans, and those of a different belief. To the differences between the two Protestant confessions, less and less importance has been attached; the idea of fundamental articles has been reviewed, and modified variously, and the number of such articles greatly diminished. The close adherence to the symbolical books, which was once required from every protestant divine, was first softened by Spener, and since the middle of the eighteenth century, has been visibly on the decline. The obligatory nature of these writings, was disputed by Germanus Lüdke, Büsching and others;

and subsequently, the religious edict of the Prusian government, A. D. 1788, brought this subject under warm discussion. Previously to this, many of the English divines had written against the xxxix Articles.

Notices. Nicol. Hunnii, diaoxes theologica, de fundamentali dissensu doctrinae Lutheranae et Calvinianae ; Wittemb. 1626. ed. 2. 1663.--Ch. Mat. Pfaffii, Diss. de fidei christianae articulis fundamentalibus ejusque analogia; Tub. 1718. 4to.-J. A. Eberhard, New apology of Socrates; (in German,) ed. 2. Berlin 1778. II vol. 8vo.

W. Fr. Hufnagel, Programm. de vera articulorum fidei finitione; Erlang. 1783. 4to.-J. W. Schmid, On the christian religion; (German,) Jena 1797. p. 127 &c.-Chr. G. Kupfer, Diss. de ratione constituendi articulos fundamentales religionis christianae; Viteb. 1802.

4to.

Account of the commotions and contests respecting the symbolical books, in Germany; (German,) in Walch's Latest history of religion, vol. II. p. 305–382.- Account of the commotions in England; (in German,) Ibid. vol. III. p. 405-502. Vol. IV. p. 491-572.-Examination of all the writings occasioned by the royal Prusian edict concerning religion; (in German,) by Henr. Phil. Henke; Kiel 1793. 8vo.

SEC. 179. Doctrine of the Trinity.

The reformers declared themselves disposed, in no respect whatever, to depart from the views of the Trinity, laid down in the ancient Creeds; and they instituted no new investigations of this doctrine, because they had no contests about it with the Catholics. But when opposers of this doctrine rose up, the Protestants supposed, they should secure themselves against suspicion of being connected with these opposers, by expressing the strongest abhorrence of them. The execution of Miguel Servedo (Michael Servetus) by Calvin's instigation, which Melanchthon also approved, is proof, to what a fearful height this hostility had risen. The new sect of Unitarians, set up by Fausto Sozzino (Faustus Socinus), was assailed

by both Protestants and Catholics; because it recognized only one God, the Father; and accounted Christ a mere man, though endowed with extraordinary abilities, and constituted the Governor of the world; and held the Holy Ghost, to be a mere attribute, or operation of God. George Calixtus was accused of favoring the Socinians; because he denied, that the doctrine of the Trinity could be proved from the Old Testament, and that it was a doctrine known to the ancient Jews. After the Socinians were driven from Poland, and had dispersed themselves in England and Holland, deviations from the common faith on this doctrine, became more frequent. Samuel Crell followed the views of the Socinians, respecting the Trinity. William Whiston revived Arianism; which he supposed he could prove, both from the bible, and from history. Samuel Clarke searched for a middle way, between the Arian and the received doctrine but his system of subordination, dexterous as he was to defend it, gave satisfaction to neither party. Souverain pronounced the whole doctrine of the Trinity, to be a corruption of christianity, derived from the Platonic philosophy. Against these and other opposers of the Trinity, arguments were employed, which were derived from the Bible, from philosophy, and from history; and in the controversy, some who attempted to explain the Trinity, fell under the suspicion, either of Tritheism, as William Sherlock; or of Sabellianism, as Hermann Deusing, John Wallis, and John le Clerc; though the last of these, afterwards, inclined towards Socinianism. The peculiar views of Paul Maty, excited more attention than they merited. During these various controversies, several English divines began to attach less importance to this doctrine,-in which, they were preceded by the Remonstrants; and the Genevan theologians were loudly accused, for having abandoned the Creed once so strenuously defended by John Calvin.

Notices.

Mich. Serveti) De Trinitatis erroribus, Libri VII; 1531. 8vo.-Ejusd. Dialogorum de Trinitate Li