_The Reformed Theology._—The word “Reformed” is here used in its technical sense, as designating that phase of the new theology which originated in Switzerland. Zwingle, the Swiss reformer (1484-1531), differing from Luther as to the Lord’s Supper and as to Scripture, was more than Luther entitled to the name of systematic theologian. Certain writings of his may be considered the beginning of Reformed theology. But it was left to John Calvin (1509-1564), after the death of Zwingle, to arrange the principles of that theology in systematic form. Calvin dug channels for Zwingle’s flood to flow in, as Melanchthon did for Luther’s. His Institutes (“Institutio Religionis Christianæ”), is one of the great works in theology (superior as a systematic work to Melanchthon’s “Loci”). Calvin was followed by Peter Martyr (1500-1562), Chamier (1565-1621), and Theodore Beza (1519-1605). Beza carried Calvin’s doctrine of predestination to an extreme supralapsarianism, which is hyper-Calvinistic rather than Calvinistic. Cocceius (1603-1669), and after him Witsius (1626-1708), made theology centre about the idea of the covenants, and founded the Federal theology. Leydecker (1642-1721) treated theology in the order of the persons of the Trinity. Amyraldus (1596-1664) and Placeus of Saumur (1596-1632) modified the Calvinistic doctrine, the latter by his theory of mediate imputation, and the former by advocating the hypothetic universalism of divine grace. Turretin (1671-1737), a clear and strong theologian whose work is still a text-book at Princeton, and Pictet (1655-1725), both of them Federalists, showed the influence of the Cartesian philosophy. The Reformed theology aimed to build a _new_ church, affirming that what is not derived from the Bible is against it. It emphasized the formal principle of the Reformation, the sole authority of Scripture. In general, while the line between Catholic and Protestant in Europe runs from west to east, the line between Lutheran and Reformed runs from south to north, the Reformed theology flowing with the current of the Rhine northward from Switzerland to Holland and to England, in which latter country the Thirty-nine Articles represent the Reformed faith, while the Prayer-book of the English Church is substantially Arminian; see Dorner, Gesch. prot. Theologie, Einleit., 9. On the difference between Lutheran and Reformed doctrine, see Schaff, Germany, its Universities, Theology and Religion, 167-177. On the Reformed Churches of Europe and America, see H. B. Smith, Faith and Philosophy, 87-124. (_c_) The period of Criticism and Speculation,—in its three divisions: the Rationalistic, represented by Semler (1725-1791); the Transitional, by Schleiermacher (1768-1834); the Evangelical, by Nitzsch, Müller, Tholuck and Dorner.