Notwithstanding this triumph obtained over the Arminians, yet were their opinions highly relished and well received in many places. They found an afylum in the Dutchy of Slefwick, under Frederic Duke of Holftein. Some of them took refuge in France and the Spanish Netherlands. Afterwards, under the mild fhade of toleration, they erected churches in several places, they founded a college at Amsterdam, and they maintained their caufe with fuch fuccefs, that they now have in the United Provinces 34 congregations, which are provided with 84 Ministers. Arminianifm met with a kind reception in other countries, particularly in England, through the countenance of Archbishop Laud, and ftill keeps its ground, though it has been variously modelled, agreeable to the peculiar notions and views of its teachers. Indeed they admit Latitudinarian principles on many occasions, and would widen the bonds of communion to fuch a degree, as to receive Chriftians of every denomination, Papifts excepted. They lay it down as a principle, That the doctrines neceffary to be believed as effential to falvation are very few, and that every one ought to be left at liberty with respect to their private opinions, provided they conform their conduct to the laws of the gospel.

Yet has the progress of Arminianism been confiderably retarded in Germany and Switzerland, in confequence of the Leibnitian philofophy, which is there cultivated with much care. Leibnitz and Wolf attack fome principles which are the foundation of the Arminian fcheme, whilft they give a foftning to, and gild with a pleafing luftre those that prove a fupport to the Calvinistical doctrine. They deny a liberty of indifference by which men may act or not, with, or without, or against motives. They affert a physical or mechanical neceffity which re

gulates

gulates the material world according to certain fixed laws, and a spiritual and moral neceffity by which rational and intelligent beings are actuated, They confider the univerfe as one grand fyftem, created and governed in fuch a manner, fo as to anfwer the original idea and defign of Deity: That partial evil may iffue in general good; that the perfection of the whole does refult from numberless inferior combinations and contrafts apparently irregular; and that this will be the illuftrious event and establishment of things, at the conclufion of the grand drama of nature, in the ultimate and glorious arrangement of the works of God.

With this view are all things wifely ordered and conducted. Predeftination itself is a pre-determination to promote the important purposes of Providence. Perfeverance is produced by a prepollency of motives; the power of grace proves efficacious, by an irresistible energy of moral swafion; and a series of moral effects arifes in the intelligent world by moral means, with the fame certainty, but without fatality, as natural effects are produced by a train of natural caufes in the inanimate fyftem. In fome fuch manner do many German Divines argue, and thus endeavour by the aids of philofophy to illuftrate the doctrine which they espouse, and to clear away the difficulties objected to it.

The multiplicity of fects and the fubdivifion of parties among the Proteftants, was a matter of fincere regret to good and dispaffionate men. Various and vigorous attemps were made to heal these breaches, to remove discord and animofity, and in a particular manner to accomplish an union between the Lutheran and the other Reformed Churches Many eminent Divines and other perfons of diftinction on both fides, endeavoured with a laudable temper to effectuate fo falutary and pacific a mea

fure.

fure. They confidered that great allowances were to be made for the force of education, the influence of human paffions and prejudices, that mutual charity and forbearance were Chriftian duties, that the intereft of their common caufe would be much ftrengthened by a coalition, that the points in debate were not effential to true religion, and that the fundamental doctrines of the gospel were profeffed in both communions. In the year 1615, James I. King of Great Britain, made an effort to bring about this defirable end, but without fuccefs. In the Synod of Charenton, held in the year 1631, the Reformed Divines discovered a liberal and brotherly spirit, and declared to the world that the Lutheran system was not infected with fundamental errors, and was in the main conformable to the genius of Christianity. But the ftiff and rigid Lutherans did not pay the fame compliment to their dif senting brethren, and even reproached them with unbecoming vehemence. Soon after this, a friendly conference took place at Leipfic, where matters were conducted with more moderation, but without that fraternal confidence and affection, which alone could prefage or fecure a good understanding.

In the year 1661, another conference was held at Caffel, by appointment of William VI. Landgrave of Heffe. And although each of the contending parties fhewed a great deal of candour, and a larger fhare of a tolerating and charitable spirit than formerly, yet could they not infuse these generous fentiments into the minds of others, and the Lutheran party in particular tenaciously adhered to their religious peculiarities.

John Dureus, a native of Scotland, a perfon highly esteemed on account of his profound learning and exalted piety, laboured with ardent and

unwearied

unwearied zeal for the space of 40 years to remove differences, and to accomplish an agreement among the Proteftant churches.

He wrote, exhorted and intreated; he underwent innumerable toils and fufferings; he travelled through most of the reformed countries, and warmby addreffed Princes and Magiftrates, to perfuade them to promote fo falutary a defign. All admired his benevolence and activity, but few entered entirely into his views, or feconded his generous attempts; nay there were not wanting fome of a narrow and fufpicious turn, who endeavoured to mifreprefent his intentions, as well as to defeat his fchemes, which at last proved abortive.

I would now observe that the fplendor and majesty of the Church of Rome were much obfcured by the radiant light and glory of the Reformation. That remarkable Revolution which announced liberty, joy, and felicity to many nations, proved distressful and difaftrous to the Roman Pontifs, and left them involved in ignominy and difappointment. In this declining state of affairs, they naturally looked round with a wifhful eye, defirous of aid, and projected ever, measure that could be thought of, in order to repair the lofses they had fuftained, and to fupport their tottering throne. Nothing appeared more proper and promifing than an attempt to enlarge the limits of their power and jurifdiction in foreign parts, and thus to obtain an equivalent for what may have been forfeited at home.

With this view the famous "Congregation for "the Propagation of the Faith," was founded at Rome in the year 1622, by Gregory XV.

It confifts of 13 Cardinals, two Priests, one Monk, and a Secretary, is enriched with ample revenues, dignified with very extensive powers and privileges, and has a magnificent palace appropri

ated

ated to it, in one of the most delicious fpots at Rome*.

The grand defign of this inftitution is, to propagate the Romish Faith in all the kingdoms and countries of the known world, to fend miffionaries abroad into every quarter of the globe from time to time to make profelytes; to publish the facred writings and other pious performances in different languages, and to distribute them in distant places. By this Congregation great numbers of foreigners are educated and fupported, who refort to Rome for religious inftruction, and charitable foundations are established for the accommodation of fuch as have fuffered banishment or other grievous misfortunes, on account of a zealous attachment to Papacy.

It

In the year 1627, Urban VIII. likewife founded another College for propagating the faith, which is placed under the direction of the former one. is properly fet apart as a feminary for the education of those who are deftined for foreign miffions, and where they are carefully inftructed in all languages and sciences, till they are qualified for going abroad. This foundation was begun by John Baptift Viles, a Spanish nobleman, who bequeathed for this pious purpose all his opulent estate, and his fplendid palace at Rome.

All this fet an example, which was foon imitated in feveral Popish countries, particularly in France, where affociations were formed and focieties eftablished upon a fimilar plan, for furnishing regular supplies of Ecclefiaftics, who, upon a call from the congregation

* Besides this College "De Propaganda Fide," there are 14 other Congregations at Rome, erected for fpiritual, and fix for temporal affairs, who divide and fhare as it were the Papal power, and fometimes tranfact matters without the Pope's knowledge or confent. Vide Dr Mcfheim's Ecclef. Hift. in English, Vol. III. p. 420, &c.