Salm. 1634. 8vo.-Fred. Spanheimii, de gratia universali Disputatio; Lugd. 1644.-Andreae Riveti, Synopsis doctrinae Mosis Amyraldi et Paulli Testardi de natura et gratia, cum Riveti considerationibus et judiciis academiarum foederati Belgii :—in Riveti Opp. T. III. p. 828.Jo. Dallaei, Apologia pro duabus ecclesiarum in Gallia protestantium synodis nationalibus; Amst. 1655. 8vo.— Ejusd. Vindiciae Apologiae; Amst. 1657. 8vo.-Sam. Strimesii. Charitologia sacra, seu Systema gratiae divinae, id est, conciliationis gratiae Dei universalis et particularis tentamen; Francf. ad Viadr. 1712. 4to.-La souveraine perfection de Dieu et la parfaite integrité de l'ecriture prise au sens des anciens Reformés, defendue par Gabriel Naudé; Amst. 1703. II vol. 8vo.--Steph. Viti, Apologia, qua synodus Dordracena et reformata fides ab iniquis criminationibus-vindicatur; Cass. 1726. 8vo.Joach. Lange, Evangelical doctrine of universal grace; (in German,) Halle 1722. 8vo.-Ejusd. Firm ground of the Evangelical doctrine of the universal grace of God; (in German,) Halle 1735. 8vo.-Joh. Jac. Waldschmidt, Saving grace of God, with rejection of the universal grace of God, shewn from the holy Script. (in German,) Marpurg 1735. 8vo.

W. F. Rink, Contribution to an investigation of the Lutheran and Reformed doctrines concerning the holy Eucharist and Election, according to the word of God; with a view to a union of the Protestant churches in one Evangelical christian church; (in German,) Heidelb. 1818. 8vo. Jo. Schulthess, Evangelical doctrine concerning the free election of grace: a Contribution to the union of the Evangelical churches; (in German,) Zurich. 1818. 8vo.

SEC. 189. History of these doctrines in the Catholic church.

Writers. Memoires pour servir a l'histoire des controverses nées dans l'Eglise Romaine sur la prédestination et sur la grace depuis le concile de Trent;-dans la Bibliotheque universelle et historique (par J. le Clerc,) Tome XIV. p. 144-398.-Bajana, seu scripta quae controversias spectant occasione sententiarum Baji exortas ; -in Baji Operibus. Col, 1696. 4to.-Historia Congre

gationum de auxiliis gratiae divinae Libri IV; authore J. Hyac. Serry; Amst. 1709. Fol.--Historiae controversiarum de divina gratia ;-authore Theodoro Eleutherio; (Levino de Meyer,) Libri III; Antw. 1705. Fol.Ejusd. Historiae-ab objectionibus Hyac. Serry vindicatae. Lib. III; Brux. 1715. Fol -Histoire génerale du Jansenisme; (par Gabr. Gerberon), à Amst. 1700. 8vo.

The movements in the Catholic church, respecting the doctrines of grace and the divine decrees, were no less considerable. The Dominicans and Franciscans retained their different opinions, and continued to contend for them, with the zeal which the reputation of their respective orders called forth. To avoid offending either of these orders, the decisions of the Council of Trent were shaped so equivocally, that each party explained them in its own favor. But the conflict became much warmer, when the Jesuits entered into it, and endeavored wholly to suppress pure Augustanism. It had operated to impair their popularity, that they had procured the Papal condemnation of the tenets of Michael Bajus. But when the Jesuit, Ludovicus Molina, came forward with a new essay for reconciling divine grace and election, the Augustinians and Dominicans stormed the Papal chair, with complaints against the Jesuits, as corrupters of the true doctrines of the church. The investigations instituted hereupon, by Clement VIII, from the year 1598, in the Congregatio de Auxiliis, led to no decision. Cornelius Jansen endeavored to vindicate the true doctrine of Augustine, against the assaults of the Jesuits; and thus gave rise to the Jansenist party, which opposed the most determined resistance to the Jesuits, and could not be extinguished by them, either by means of Papal bulls, or by the aid of the civil arn.-While all the christian churches were contending about divine grace, certain Mystics rose up, who attributed the conversion of men solely to an internal operation of God, which had no connexion with the external word, and by which the soul is enlightened, purified, and united with God,

Notices. Dominici Soto, de natura et gratia Libri III; 1548.—Andreae de Vega, Commentarii in aliquot concilii Tridentini decreta; Complut. 1548.--Ludovici Molinae, Liberi arbitrii cum gratiae donis, divina praescientia, providentia, praedestinatione et reprobatione concordia; Olyssipone 1588. 4to. Antw. 1595. 4to.-Cornelii Jansenii, Augustinus; Lov. 1640. Fol.-Traité de la nature et de la grace; par Nicol. Malebranche; Roterod. 1684.--Reflexions philosophiques et theologiques sur le nouveau systéme de la nature et de la grace; par A. Arnauld; 1685.-Nodus praedestinationis dissolutus; a Coelestino Sfondrati; Romae 1696. 4to-Acta constitutionis Unigenitus ;--edidit Christ. Matth. Pfaffius; Tub. 1721.

SEC. 190. Of the influences of the word of God.

With the doctrine concerning grace, enquiries respecting the word of God, were intimately connected. Both the Protestant churches were agreed, that God effects the conversion of men, by means of his word. The word of God, was divided into the Law and the Gospel; and the relations of these two, occasioned what was called the Antinomian controversy. That the external word was not to be undervalued, or to be accounted void of power, was decided in the contests with Schwenkfeld and Herm. Rathman; and those were called fanatics, who thought otherwise, or seemed to do so, on this subject. The assertions of the Frencht heologian, Claude Pajon, that it is of no importance, to determine the manner in which God produces conversion; and that no immediate operation of divine grace, is to be supposed; were rejected by the Dutch and French churches. In the Lutheran church, the similar views of Ernest Schubert, that the power of God's word is only logical and moral, and not supernatural, were warmly resisted, by Ernest Augustus Bertling, and others.

Notices. The orthodox, correct, and incontrovertible doctrine of the theologians belonging to the pure, genuine, evangelical church, and to the unaltered Augsburg Confession, respecting the holy Scriptures, or the holy, re

vealed word of God, again stated; (in German,) Lips. 1619. 4to.-Censures and reflexions of the theological faculty, respecting Thom. Rathinann's books; (German,) Jena 1626. 4to.-(Respecting Pajon, see Chaufepied, Dictionaire, Tome II. Art. Céne).—J. Ernest Schubert, Instruction concerning the power of the holy Scripture; (in German,) Helmst. 1753.-Ern. Aug. Bertling, Statement, of what the Lutheran church teaches, and does not teach, respecting the power of the holy Scripture; (in German,) Dantzig 1756. 8vo.

SEC. 191. Most recent form of the doctrine of grace.

In the new state of dogmatics, various attacks have been made, upon the constituent parts of Augustine's theory respecting grace; in which, both philosophy and history have been put in requisition. J. Aug. Eberhard, especially, called in the aid of the former; and Semler, that of the latter. After Michaelis had questioned the supernatural operations of Grace, Junckheim's calm and deliberate investigations produced a very great effect. Storr defended the immediate operations of grace. One consequence of the recent investigations, was, that the distinction between the word of God and the bible, was more clearly made. Against the excessive value, which some attach to religious feelings, Spaulding has published a work.

Notices. (Junckheim,) On the supernatural in the operations of grace; (in German.) Erlang. 1775. 8vo.-G. C. Storrii; Diss. de Spiritus S. in animis hominum efficientia; Tub. 1777.--Ejusd. Treatise on the operations of grace; (in German,) Tubing. 1779.-(Joh. Joach. Spaulding.) On the value of the feelings in christianity; (in Germ.) ed. 4. Lips. 1773. 8vo.

SEC. 192. Redemption by Christ.

The Protestants embraced in their creed, the old idea, of a satisfaction, which Christ made to God, by means of his sufferings and obedience. In this doctrine, they became fixed, in consequence of the opposition of the

Unitarians, who considered the death of Christ, as merely an example, and a means of confirming the truth of his doctrines. Yet George Karg, Zacharias Ursinus, and John Piscator, receded from the common opinion, that the active obedience of Christ was vicarious; and the French Protestant church finally concluded, to tolerate this deviation of Piscator, while the Swiss churches rejected it. Grotius defended some parts of the received doctrine, against Socinus, yet giving it a different modification; and he was attacked, not only by John Crell, but also by the Reformed divine, Hermann Ravensperger. The attack of the latter, was parried by Gerhard John Vossius. The Arminians, and afterwards some English theologians, as John Tillotson, Edward Stilling fleet, and John Leland, advanced the opinion, that the merits of Christ were a full equivalent, for the guilt of men. Some mystics, as the Quakers, who were in this followed by Conrad Dippel, looked upon the sufferings of Christ, as an emblem of the change, which the human soul must undergo, in order to become pure and pleasing to God.

Notices. Fausti Socini, Disputatio de Jesu Christo servatore; hoc est, cur et qua ratione J. C. noster servator sit; 1594. 4to. Hugonis Grotii, Defensio fidei catholicae de satisfactione, adv. Faustum Socinum; Lug. Bat. 1617. 8vo. and cura Joach. Langii; Halae 1730. 4to. Herm. Ravenspergeri, Judicium de libro Grotii de satisfactione Chr. Groning. 1617.4to. G. J. Vossii. Responsio ad Judicium Hern. Ravenspergeri; Lugd. 1618. 4to. and in his Opp. T. VI. p. 883. Jo. Crelli, Responsio ad librum H. Grotii, quem de satisfactione scripsit; Racov. 1623.

4to.

SEC. 193. Continuation.

While some English divines, as John Taylor and Anth. Ashley Sykes, were advancing new theories respecting the atonement, the Germans remained true to the earlier belief, and endeavored to support it by philosophical arguments. Yet J. Aug. Ernesti rejected the representation of a three-fold office of Christ. By his critical in