SECONDLY. Their next remedy is proposed, if I may be allowed the expression, merely for the sake of form, and lies in the writings and agreement of the ancient Fathers. But since the Christian Fathers have not all been authors, and few of those who have written have concerned themselves with controversies, (which takes away from us the universal consent of all of them together,) this remedy is also useless, because it is a fact to the truth of which the Papists themselves assent, that it was possible for each of these Fathers to err. From this circumstance, therefore, we conclude, that the consent of all of them is not free from the risk of error, even if each had separately declared his own individual opinion in his writings. Besides, this general agreement is no easy matter; nay, it is to be obtained with the greatest difficulty; because it is in the power of very few persons, (if of any man whatever,) to make themselves acquainted with such universal consent, both on account of the bulky and almost innumerable volumes in which the writings of the Fathers are contained, and because the dispute among different parties is no less concerning the meaning of those Fathers than concerning that of the Scriptures, the contents of which are comprised in a book of small size when compared with the dimensions of their massy tomes. We are thus sent forth on an endless excursion, that we may at length be compelled to return to the Sovereign Pontiff.

THIRDLY. The other remedy of the Papists is not much dissimilar to the preceding one. It is thus stated: The decrees of former councils may be consulted; from which if it should appear that the controversy has been decided, the judgment then passed upon it must stand in the place of a definitive sentence ; nor must any matter, the merits of which have been once decided, be brought again into judgment.-But of what avail would this be, if a good cause had been badly defended, and had been overpowered and borne down, not by any defect in itself, but through the fault of those who were its defenders, and who were either awed into silence through fear, or betrayed their trust by an incompetent, foolish and injudicious defence? . And of what consequence does such a remedy appear, if one and the same spirit of error have conducted on such an occasion both the attack and the defence? But let it be openly and justly proclaimed: Yet I declare, that THE CAUSE OF RELIGION, WHICH IS THE CAUSE OF GOD, IS NOT AN AFFAIR TO BE SUBMITTED TO HUMAN DECISION, or to be judged of man's judgment.

The Papists add a FOURTH remedy which, on account of its fierce and most violent efficacy, will not easily be forgotten by us as a people who have been called to endure some of its cruelties. It acts like the fulcrum of a lever for confirming all the preceding suggestions, and is the foundation of the whole composition. It is this, "Whosoever refuses to listen to the councils and writings of the fathers, and to receive them as explained by the Church of Rome,-whosoever refuses to listen to the Church, and especially to her husband, that High Priest and prophet, the vicar of Christ and the successor of St. Peter, let that soul be cut off from among his people: And he who is unwilling to yield to an authority so sacred, must be compelled, under the sword of the executioner, to express his consent, or he must be avoided," ["devitetur,"] which, in their language, signifies, that he must be deprived of life. To murder and utterly to destroy the adverse and gainsaying parties, is indeed a most compendious method of removing all dissensions! +

In the midst of these difficulties some persons have invented other remedies, which, since they are not within the power of man, ought, according to their views, to be asked of God in prayer.

1. One is, that God would be pleased to raise some one from the dead, and send him to men : From such a messenger they might then hope to know what is God's decisive judgment concerning the clashing opinions of the various dissidents. But this remedy is discountenanced by Christ when he says, "If they hear not Moses and the prophets, neither will they be persuaded, though one rose from the dead." (Luke xvi, 31.)

2. Another of these remedies is, that God would by a miracle distinguish that party of whose sentiments he approves; which appears to have been a practice in the times of Elijah. But, if no sect be entirely free from every particle of error, can it be expected that God will set the seal of his approval on any portion of falsity? But this wish is unnecessary, since the things which Christ did and spoke "are written that we might believe that Jesus is the Christ, the Son of God; and that, believing, we might have life through his name." (John xx,

+ Yet this co-ercive doctrine, of crushing with bloody rigour whatever opinions the prevailing party might declare to be rising heresies, was borrowed by the Calvinists of that age, and generally adopted in their ecclesiastical practice. Scarcely one early writer of that school can be found, who was not ready to defend this mode of producing Uniformity, as artfully as a y Popish author.

31.) But the remedy itself, if applied, would prove to be inefficacious. For even in the days of Christ and his Apostles, dissensions existed; and many of them were excited against the primitive heralds of the gospel, although they had acquired great renown by the benevolent exercise of the miraculous powers with which they were endued. To this remark I must add, that the approaching advent of ANTICHRIST is predicted to be "with all power, and signs, and lying wonders." (2 Thess. ii, 9.)

3. A third remedy, of a horrid description, remains to be noticed; which, nevertheless, is resorted to by some persons. It is an adjuration of the devil, to induce him by means of incantations and exorcisms to deliver an answer, from the bodies of possessed persons, concerning the truth of such doctrines as are at any period the existing subjects of controversy. This method is both a mark of the utmost desperation, and an execrable and insane love of demons.

But dismissing all these violent medicines, that are of a bad character and import, I proceed to notice such as are holy, true and saving; these I distribute into preparatives, and aphæretics, or removers, of this dissension.

1. To the class of preparatives belong, (1) in the first place, PRAYERS AND SUPPLICATIONS TO GOD, that we may obtain a knowledge of the truth, and that the peace of the Church may be preserved and these religious acts are to be performed, at the special command of the magistrates, with fasting, and in dust and ashes, with seriousness, in faith, and with assiduity. These services, when thus performed, cannot fail of being efficacious; because they are done according to the ordinance of God, whose command it is, that "we pray for the peace of Jerusalem," (Psalm cxxii, 6.) and according to the promise of Christ, who has graciously engaged that "the Spirit of truth shall be given to those who ask him.” (Luke xi, 13.) *

* How many Christians seem to forget this promise of the new covenant, as well as that other, quoted by our author in a succeeding paragraph: "If any man do the will of him who sent me, he shall know of the doctrine, whether it be of God, or whether I speak of myself." (John vii, 17.) We have heard of some eminent Christians, ministers and others, who, after doubts had been injected into their minds concerning one or more of the fundamental doctrines of the gospel, have betaken themselves to this course which the scriptures prescribe. They have in a methodical manner reviewed all the arguments urged either for or against the point, and, endeavouring to bring their minds to the scriptural docility of little children, have for hours together, on many successive days, pleaded with the Father of Lights for divine direction. Some of them, after earnest application to this Divine source, have received a speedy answer to their importunate and sincere petitions; and others, only at the

(2.) Let a serious amendment of life, and a conscientious course of conduct be added: For, without these, all our pray

expiration of some years, have had all their scruples removed. On a principle very similar to that mentioned by St. Luke, (vii, 47.) these persons after experiencing such tokens of infinite condescension from God, and after having had much heavenly light communicated to them, 'loved much' the souls of others, and in the economy of God's providence have become excellent masterbuilders in the christian church,-this salutary course of preparation eminently qualifying them for solving the doubts and meeting the objections of others tempted in like manner with themselves. If this were to become a settled practice, as it assuredly ought to be, with all who peruse the sacred volume and search for truth in the manner which it teaches, we should have fewer Socinians in the land, and the number of Free-thinkers and boasting sous of reason would be wonderfully diminished. This method is not calculated to encourage scepticism, but to remove it; and it most completely verifies the saying of our old grammarian, on another occasion,

Qui dubitat, qui sæpe rogat, mea dicta tenebit.

Very different from this is a sudden and hasty request about any affair, preferred, in the heat of a man's own spirit,' to God who giveth wisdom to all men liberally,' when they ask it of him, and are willing to receive it, in the spirit which he has commanded. However wrongfully the former mode may be stigmatized as ENTHUSIASM, this term is justly applied in its offensive meaning to the latter, because it is a tempting of God, either by asking of him something which he has not promised to bestow, or by asking a lawful thing in an improper spirit. A curious specimen of the latter mode occurs in the history of the life of Arminius :

In the year 1605, Festus Hommius, a high Calvinist, who was one of the ministers of the Church of Leyden, busied himself greatly in injuring the reputation of Arminius by private slanders, and by circulating false and scandalous reports concerning his words and actions. Our author, who was not ignorant of this undermining and disingenuous conduct, so unbecoming in a Christian minister, resolved to discharge his duty by admonishing his calumniator with seriousness and courage: He therefore embraced a suitable opportunity, while his friend Uitenbogardt from the Hague was on a visit to him, and plainly told Hommius, in the presence of Uitenbogardt and Borrius, of the injustice that he had done him by the calumnies which he had invented and propagated. Having refuted all his infamous slanders, and answered every false imputation with which his character had been aspersed, he made poor Hommius so completely ashamed of himself as to be unable to offer a single word in self-vindication. The remaining part of this narrative shall be given in the the words of Arminins, who, in a letter to Uitenbogardt, dated the 20th of May, writes thus: I have just cause for expostulating with Festus Hommius, and with him of Amsterdam, respecting certain calumnies. I shall probably be compelled to have recourse to such a measure: If I be, my expostulations, while they are modest, shall not be wanting in courage; for I perceive, that the powers of these men are of no avail whatever, except against an absent 'person. They have within themselves such a consciousness of their criminality, that they dare scarcely lift up their eyes in the presence of the person 'calumniated, or even behold his countenance. When you and Borrius were here together, you recollect how I refuted all the charges and replied to the · objections of Festus; and my discourse had such an effect as to extort from him a declaration, when he was taking leave of us, that he was very desirous • of enquiring after the truth: But, from that time to the present, he has never 'come near me for the purpose of having another conference on those matters. -The tale which he tells is this: On his retiring from that interview with me, he humbly supplicated and intreated God to open his eyes, and to mani

ers are rendered ineffectual, because they are displeasing to God, on the ground, that “he who misemploys that portion of knowledge which he possesses, becomes by his own act unworthy of all further communications and increase of knowledge.” This is in accordance with that saying of Christ: “Unto every one that hath, shall be given; and from him that hath not, even that which he hath shall be taken away from him." (Luke xix, 26.) But to all those who employ and improve the knowledge which is given to them, Christ promises the Spirit of discernment in these words: "If any man will do the will of my Father, he shall know of the doctrine, whether it be of God, or whether I speak of myself.” (John vii, 17.)

2. But amongst the very first removals, let those causes be put away which, as we previously stated (page 391) have their origin in the affections, and which are not only the instigators of this dissension, but tend to perpetuate and keep it alive. Let humility overcome pride; let a mind contented with its condition become the successor of avarice; let the love of celestial delights expel all carnal pleasures; let good-will and benevolence occupy the place of envy; let patient forbearance subdue anger; let sobriety in acquiring wisdom prescribe bounds to the desire of knowledge, and let studious application take the place of learned ignorance. Let all hatred and bitterness be laid aside; and, on the contrary, "let us put on bowels of mercies" towards those who differ from us, and who appear either to wander about in the paths of error, or to scatter its noxious seeds among others.

'fest the truth to him: After presenting this petition, such astonishing light and joy burst in upon his mind, that he formed a holy resolution to persevere steadfastly in those opinions which are generally received.———Are such men as this, suitable enquirers after truth? Can it be expected, that 'God will, in answer to a single petition, bestow his Holy Spirit in such a large measure, as to qualify the petitioner to form a right judgment of these high concerns without any possibility of error? The Lord imparts his Holy Spirit to his elect, after they have importunately cried to him day and night, ' and invoked his Divine Majesty for the communication of this gift. But ' when I hear these things about Festus, I relate the conversation which he ' and I had together in your presence; and I add, that I am prepared to de'monstrate to him, from the word of God, that his sentiments can on no account be reconciled with the scriptures.'

Arminius knew, by painful experience, that a reflecting mind, aware of the important bearings of the great subjects to which he here refers, could not thus hastily come to a conclusion about them, when, as in the case of Hommius, it had not had time to understand the exact difference between them and the opinions which it had formerly imbibed.

*This paragraph, and the four considerations which follow it, are eminently characteristic of the mild and pacific disposition of Arminius. Those