freedom of thought on topics not strictly theological, formed a prominent feature in the character of Calvin. A curious instance of it occurs in one of his letters, where he discusses an ethical question of no small moment in the science of political economy:—"How far it is consistent with morality to accept of interest for a pecuniary loan?" On this question, which, even in Protestant countries, continued, till a very recent period, to divide the opinions both of divines and lawyers, Calvin treats the authority of Aristotle, and that of the Church, with equal disregard. To the former, he opposes a close and logical argument, not unworthy of Mr. Bentham. To the latter he replies, by shewing, that the Mosaic law on this point was not a moral but a municipal prohibition; a prohibition not to be judged of from any particular text of Scripture, but upon the principles of natural equity.[1] The example of these two Fathers of the Reformation, would probably have been followed by consequences still greater and more immediate, if Melanchthon had not unfortunately given the sanction of his name to the doctrines of the Peripatetic school;[2] but still, among the Reformers in general, the credit of these doctrines gradually declined, and a spirit of research and of improvement prevailed.
The invention of printing, which took place very nearly at the same time with the fall of the Eastern Empire, besides adding greatly to the efficacy of the causes above-mentioned, must have been attended with very important effects of its own, on the progress of the human mind. For us who have been accus-
- ↑ See Note B.
- ↑ "Et Melanchthoni quidem præcipue debetur conservatio philosophiæ Aristotelicæ in academiis protestantium. Scripsit is compendia plerarumque disciplinarum philosophoæ Aristotelicæ, quæ in Academiis diu regnuarunr."—Heineccii, Elem. Hist. Phil. § ciii. See also Bayle's Dict., Art. Melanchthon.
