be offended on perceiving all human writings brought to be proved at the touch-stone of God's word. On the contrary,

to be taught out of the Word of God if they reprove any thing according to that Divine Word. No man is to be rashly numbered among the ungodly, who manifests a readiness to be instructed. The weight or importance of every article is not alike. There may be some articles, from which those who dissent may be tolerated, and are not on that account to be considered aliens from the Christian Church.

"I entertain a similar opinion concerning your Catechism, which I taught for some years both in the French and Dutch Churches. Yet I differ from it in the exposition of Christ's descent into Hell. After I had been banished by your countrymen and had returned to this country, I changed my opinion; because on this point I acquired better information from the sermons and writings both of the right reverend the Bishop of Winchester, [Dr. Launcelot Andrews,] and of other very learned men, who in no particular yield the palm of superiority either to Calvin or Beza."

These are the very laudable sentiments of a man who was one of the firmest pillars of the Reformation in the United Provinces, who acknowledges himself to be one of the first authors of the Dutch Confession, and who could find "nothing in it which was blame-worthy or needed alteration." That document continued to be signed merely as a formulary of union, by all who were admitted into the ministry, till the year 1605, when the Synod of South Holland passed a Resolution, "That the Confession should be signed, not "only to testify the UNITY of doctrine, but also the PURITY or soundness of it: "And if at any time a minister should incur the least suspicion respecting "his principles, the Synod earnestly exhorted the Class to which he belonged "to enquire into the affair, with the intent of being fully satisfied concerning "him."-The Dutch clergy made this alteration, in the purpose for which subscription was originally designed, that they might contravene a Resolution which had been recently passed by the States of Holland, concerning the examination of the Confession in the next National Synod. So that a man on entering into the Sacred Office, was no longer required to subscribe the Confession as containing a general form of excellent and sound doctrine, but was liable to be interrogated respecting the purity of every single article and expression in it, both then and at any future period when his co-pastors might think proper to entertain against him any unjust surmise. A minister, or a candidate for the ministry, was liable to be examined not only on the express words of the Confession, but likewise on the Calvinistic inferences which were deduced from those expressions by their predestinarian examiners. This must have been a practice particularly galling to the conscientious minds of Arminius and his friends, against whom it was principally directed; and it operated as an additional reason why those excellent men wished for a revision of the formularies of union, and for the adoption of "regular ecclesiastical sanctions" in all cases that had to be brought before the Classes and Provincial Synods, in which a curious diversity of practice then prevailed. Had not the States of Holland at various interesting junctures of this description interposed their authority and good offices between the parties, the Arminians, though possessing a greater number of friends among the chief men in the State, would have been early ferretted out of the Church, by means of these ecclesiastical bye-laws of their restless aud disingenuous adversaries. Those who wish to obtain a better acquaintance with Saravia, may consult Isaac Walton's instructive LIFE of the venerable Richard Hooker, whose studies, avocations, and disposition, were congenial with those of the learned and amiable Professor: "At his entrance into this place, [3ishop's Borne, three miles from Canterbury,] his friendship was much sought for by Dr. Hadrian Saravia, then or about that time made one of the Prebends of Canterbury; a German by birth, and some times a pastor both in Flanders and Holland, where he had studied and well considered the coutroverted points VOL. I. Uu

she will rather feel far more abundant delight, when she sees, that God has bestowed on her in this country such pastors and teachers, as try at the chief touch-stone their own doctrine, in a manner at once suitable, proper, just, and worthy of perpetual observance; and that they do this, to be able exactly and by every possible means to express their agreement with the word of God, and their consent to it even in the most minute particulars.

5. But it is no less proper, that the doctrine once received in the Church should be subjected to examination, however great the fear may be "lest disturbances should ensue, and lest evildisposed persons should make such revision an object of ridicule, calumny or accusation," or should even turn it to their own great advantage,-[by representing the matter so as to induce a persuasion,]"that those who propose this examination are not sufficiently confirmed in their own religion;" when, on the contrary, this is one of God's commands, Search and try the spirits whether they be of God.' (1 John iv, 1.) If cogitations of that description had operated as hindrances on the minds of Luther, Zuinglius, and others, they would never have pried into the doctrine of the Papists, or have subjected it to a scru

concerning episcopacy and sacrilege; and in England had a just occasion to declare his judgment concerning both unto his brethren ministers of the Low Countries, which was excepted against by Theodore Beza and others, against whose exceptions he rejoined, and thereby became the happy author of many learned tracts, writ in Latin, especially of three; one, of the Degrees of Ministers, and of the Bishops' superiority above the Presbytery; a second against Sacrilege; and a third, of Christian Obedience to Princes; the last being occasioned by Gretzerus the Jesuit. And it is observable, that when in a time of church tumults, Beza gave his reasons to the Chancellor of Scotland for the abrogation of Episcopacy in that nation, partly by letters, and more fully in a treatise of a three-fold Episcopacy (which he calls divine, human, and satauical,) this Dr. Saravia had, by the help of Bishop Whitgift made such an early discovery of their intentions, that he had almost as soon answered that treatise as it became public, and he therein discovered how Beza's opinion did contradict that of Calvin and his adherents, leaving them to interfere with themselves in point of Episcopacy: but of these tracts it will not concern me to say more, than that they were most of them dedicated to his and the Church of England's watchful patron, John Whitgift, the Archbishop, and printed about the time in which Mr. Hooker also appeared first to the world in the publication of his first four books of Ecclesiastical Polity.

"This friendship being sought for by this learned Doctor, you may believe was not denied by Mr. Hooker, who was by fortune so like him as to be engaged against Mr. Travers, Mr. Cartwright, and others of their judgment, in a controversy too like Dr. Saravia's; so that in this year of 1595, and in this place of Borne, these two excellent persons began a holy friendship, increasing daily to so high and mutual affections, that their two wills seemed to be but one and the same; and their designs, both for the glory of God and peace of the Church, still assisting and improving each other's virtues, and the desired comforts of a peaceable piety."

tinizing examination: Nor would those who adhere to the Augustan Confession have considered it proper to submit that formulary again to a new and complete revision, and to alter it in some particulars. This deed of theirs is an object of our praise and approval: And we conclude, that, when Luther towards the close of his life was advised by Philip Melanethon to bring the eucharistic controversy on the sacrament of the Lord's Supper to some better state of concord, (as it is related in the writings of our own countrymen,) he acted very improperly in rejecting that counsel, and in casting it back as a reproach on Philip, for this reason, as they state his declaration, "lest by "such an attempt to effect an amicable conclusion, the whole "doctrine should be called in question." Besides, if reasons of this kind ought to be admitted, the Papists with the best right and the greatest propriety formerly endeavoured to prevent the doctrine, which had for many preceding centuries been received in the Church, from being called in question or subjected again to examination.

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But it has been suggested, in opposition to these reasons, "that if the doctrine of the Churches be submitted to an "entirely new revision, as often as a National Synod shall be "held, the Church would never have any thing to which it might adhere or on which it might firmly depend, and it will "be possible to declare with great justice, concerning churches "thus circumstanced, that they have an anniversary faith,'— "are tossed to and fro, and carried about with every wind of doc"trine. (Ephes. iv, 14.)"

1. My First Answer to these remarks, is, the Church always has Moses and the Prophets, the Evangelists and the Apostles, -that is, the Scriptures of the Old and of the New Testament; and these scriptures fully and clearly comprehend whatever is necessary to salvation. Upon them the Church will lay the foundation of her faith, and will rest upon them as on an immoveable basis,-principally because, how highly soever we may esteem Confessions and Catechisms, every decision on matters of faith and religion must obtain its final resolution in the scrip

tures.

2. Some points in the Confession are certain and do not admit of a doubt: These will never be called in question by any one, except by heretics. Yet there are other parts of its contents which are of such a kind, as may with the most obvious utility become frequent subjects of conference and discussion between men of learning who fear God,-for the purpose of recon

ciling them with those indubitable articles as nearly as is practicable.

3. Let it be attempted to make the Confession contain as few articles as possible; and let it propose them in a very brief form, conceived entirely in the expressions of scripture. Let all the more ample explanations, proofs, digressions, redundancies, amplifications and exclamations, be omitted; and let nothing be delivered in it, except those truths which are necessary to salvation. The consequences of this brevity will be, that the

Many of the excellent sentiments contained in Casaubon's letter to Cardinal Perron, seem to be copied almost verbatim from our author. This was very possible, since this Declaration was delivered in 1608, and Casaubon's letter was not published till four years afterwards. In it he specifies this as the most compendious mode of attaining unity," carefully to separate necessary things from those which are unnecessary, to adopt proper methods for agreeing in all needful points, and on other matters to allow a christian liberty. With regard to things necessary, which were but few, they were in some measure held equally by all those who desired to be accounted christians."

"To ascertain the point of necessity," Episcopius says, "three things are to be previously admitted: (1.) That whatever is necessary to be believed, must at all times and by all [christian] men have been accounted equally necessary.— (2.) That whatever is necessary to be believed, should be stated and maintained as of such necessity, that it may boldly and without scruple be declared, that on it depend both salvation and damnation : So that it may be asserted concerning every one, He who does not believe this or that, can neither be God's servant nor be saved, if he live under the influence of his unbelief.—(3.) That every thing which is necessarily to be believed, ought to be clearly, openly and easily understood by any man, even by the meanest and most simple persons :-Are we desirous to judge discreetly concerning those things which are necessary, pernicious and useful? One requisite it is needful for us previously to obtain, and that is, a pious disposition of mind, which lies between the two extremes of SELF-CONCEIT and SUPERSTITION-the two grand springs of all ccclesiastical divisions: The former of them will not permit itself to be taught by another; the latter either cannot or dares not receive such instruction. Both of them abound in jealousies and suspicions, and are afraid that poison lurks under every word and heresy under every proposition. But PIETY is the golden mean. She therefore easily resigns her own opinion for one that is better; and as she is willing to hear all things, so is she ready to try them and to hold fast that which seems best."

In the year 1610, Uitenbogardt was appointed Chaplain to a special embassy which the States General sent to the Court of France. During his stay at Paris, he had an interview with the famous Isaac Casaubou, who was then librarian to the King of France, but who soon afterwards repaired to England in company with Sir Henry Wotton, and was detained in this country by King James. After publishing several valuable works, he died here in 1614, and had a monument erected to his memory in Westminster Abbey.-The Conversation between him and Uitenbogardt was of a most interesting description : I quote only a part of it, for the sake of introducing his remarks, and those of Professor Poelenburgh, in commendation of the pacific plans of our author. It may be necessary to premise, that Casaubon was a warm admirer of the ancient Christian Fathers. Take the following quotation from one of his Letters as a specimen: Some among us may possibly ascribe too much to Antiquity. But there are far more of another kind, who attribute nothing to it, and imagine, that no such thing as a true church was in existence prior to the days of Luther and Calvin,—both of whom were undoubtedly very

Confession will be less liable to be filled with errors, not so obnoxious to obloquy, and less subject to examination. Let the

'great and incomparable persons. Of this description, my own dear country [Geneva] at present contains a vast number.'

In his discourse with Uitenbogardt he said: But I must confess, Sir, there are other things which give me much disquietude when 1 reflect upon ' venerable antiquity. (1) With regard to our Church Polity, it does not appear to me to agree with that of the Ancients.'-Uitenbogardt replied, that he was of the same opinion.-Casaubon continued: M. Beza told me, that after M. Calvin had observed the abuses of the Church of Rome in that 'particular, [attachment to antiquity,] he quite eradicated it; but that M. Calvin was in reality the Bishop of Geneva: A short time before his decease, ' he offered that appointment to Beza, who refused to accept of it. On one 'occasion I told him, that [a particular occurrence] would not have happened, had we possessed the regimen of the ancient Church. When he had owned this, I asked him, Why then did you offer such resistance to that of the Church of England? But to my question Beza returned no answer.(2) We have not so much devotion. For, in the very act of celebrating the 'Lord's Supper, as we approached the table, a certain person enquired of me, Pray how is your Turkey-tock?, and they call names.-(6) In regard to [the 'Genevan] Predestination, it is difficult to avoid drawing the conclusion from it, that GOD IS THE AUTHOR OF sin.-(7) M. Calvin makes St. Augustine say that concerning Free-will which he never uttered.-(8) With respect to Good works, they ought to occupy a larger share of public attention, and to 'be more frequently inculcated from the pulpit. M. Perrot once declared at Geneva, We have too long preached JUSTIFICATION BY FAITH ALONE, it is now high time for us to speak about WORKS!-(9) On the subject of the Descent into Hell, M. Calvin has spoken far too crudely.-I know that he was a great personage; but his followers exaggerate matters. It [Calvinism] is a species of real Pharisaism. M. Goulart at one period attempted to compel 'people to swear to Calvin's Institutes. I am in a state of the greatest uneasiness; for 1 am not well received on either side: [that of the Papists, or that of the Calvinists.] Yet, by the favour of heaven, I am beloved by many of the learned.'

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"To the whole of these remarks," Uitenbogardt says, "" I replied, that they were worthy of serious consideration, and that I had also wished to see many things altered: In the matter of Predestination I did not see how some of the assertions of Calvin can possibly be cleared from the consequence of making God the Author of sin. Yet I wished no innovations to be made, lest the Churches should be still further divided than they formerly were.-Casaubon then enquired concerning Arminius, Whether he had not also some'thing, about which he complained?' I replied,' He had; but the principal object of his concern, was, to effect an union among Christians. The method which Arminius had devised for this purpose, was, to make a distinction between those doctrines which are fundamental, and those which are not fundament, that we might be well assured of the former class, and might enjoy the liberty of freely prophesying on the latter.'—At the mention of these designs, Casaubon exclaimed, 'O SACRED COGITATIONS !'—I added, that Arminius had been desirous of submitting his proposals on this subject 'to a [National] Synod, on which account he had been compelled to endure " many grievances.' I then related to him some circumstances about the approaching Synod; but Reygersbergius came in and interrupted our discourse."

In a letter which Professor Poelenburgh addressed, in 1659, to the Rev. C. Hartsoecker, he introduces the subjoined remarks: "This conference between them ought to be highly valued by us, for this reason-because it is a proof, that Casaubon, that illustrious and extraordinary man, was devoted to us, both in the defence of truth and in the desire for a mutual toleration.