Whatever may have been the motives for this decree, its effects were unimportant, for few of the Lutherans were disposed to use the liberty thus generously offered them. In the same year, certain Saxon theologians, Matthias Hoe, Polycarp Lyser, and Henry Höpfner, were ordered to hold a conference at Leipsic, with certain Hessian and Brandenburg doctors of the first class; so that the sentiments of both parties being properly explained and compared, it might be better understood, what and how great difficulties were in the way of the much desired union. This deliberation was conducted without any intemperate heat, or lust for disputation and controversy; but, at the same time, not with that mutual confidence and freedom from jealousy, which would secure harmony in the result. For though the speakers on the side of the Reformed explained in the best manner the views of their church, and cheerfully conceded not a few things which the Lutherans hardly expected, yet the suspicions of the latter, lest they should be entrapped, so intimidated them, that they would not acknowledge themselves satisfied. Hence the disputants separated without accomplishing any thing.5 Whoever wishes to learn the causes of these deliberations for peace must inspect and examine the civil history of those times.

§ 5. The conference at Thorn, in 1645, appointed by Uladislaus IV., king of Poland, for the purpose of uniting, if possible, not only the Reformed with the Lutherans, but also both with the Papists, was likewise unsuccessful; for those who were called together to make efforts, if not to terminate, yet to lessen the

formed churches, in the principal and fundamental points of the true religion, and that there is neither superstition nor idolatry in their worship, the faithful of the said Confession, who with a spirit of love and peaceableness do join themselves to the communion of our churches in this kingdom, may be, without any abjuration at all made by them, admitted unto the Lord's table with us; and as sureties, may present children unto baptism, they promising the Consistory, that they will never solicit them, either directly or indirectly, to transgress the doctrine believed and professed in our churches, but will be content to instruct and educate them in those points and articles which are in common between us and them, and wherein

both the Lutherans and we are unanimously agreed." Tr.]

5 See Timann Gesselius, Historia Sacra et Ecclesiastica, pt. ii. the Addenda, p. 597-613, where the Acts themselves are given. Jo. Wolfg. Jaeger's Hist. Sæculi XVII. decenn. iv. p. 497, &c. [The Reformed divines were John Bergius, court preacher at Berlin, John Crocius, professor at Marpurg, and Theophilus Neuberger, superintendent at Cassel. They discussed all the articles of the Augsburg Confession, which the Reformed were ready to subscribe to, and also set forth a Formula of union, or rather an exposition of the articles in controversy, which was not expected from them. Schl.]

existing enmities, separated more enraged than when they came together. With more success, by order of William VI., the landgrave of Hesse, Peter Museus and John Henichius, of the university of Rinteln, and Sebastian Curtius and John Heinius, doctors of Marpurg, the two former Lutherans, and the latter Reformed, whom William, landgrave of Hesse, directed to enter into a friendly discussion, compared their sentiments at Cassel in the year 1661. For having examined the essential importance of those controversies which separated the two communities, they mutually shook hands, affirming that it was far less than was commonly supposed, and ought not to prevent fraternal affection and harmony. But the divines of Rinteln were so utterly unable to persuade their brethren to believe as they did, that, on the contrary, their only reward was almost universal hatred; and they were attacked with bitterness in numerous publications. How much labour and effort the Brandenburg heroes, Frederic William and his son Frederic, afterwards expended in reconciling the differences of protestants in general, and particularly in Prussia and their other provinces, and what difficulties opposed and withstood those efforts, is too well known to need a long rehearsal.

§ 6. Of those who, as private individuals, assumed the office of arbiters of the contests among the protestants, a vast number might be mentioned; but many more among the Reformed than among the Lutherans assumed this character. The most noted among the Reformed, as all agree, was John Duraus, a Scotchman, who was certainly an honest man, pious, and learned; but more distinguished for genius and memory, than for the power of nice discrimination and sound judgment; as might be demonstrated by satisfactory proofs, if this were the proper place for them. For more than forty years, or from 1631 to 1674, he tried with incredible fortitude and patience, by writing, persuading, admonishing, in short, in every way that could be thought of, to

The writers who treat of the conferences at Thorn and Cassel, are enumerated by Casper Sagittarius, Introduct. ad Historiam Ecclesiast. tom. ii. p. 1604. Add Jo. Wolfg. Jaeger's Historia Sæculi XVII. decenn. v. p. 689, where the Acts of the conference of Thorn, and decenn. vii. p. 160, where those of the conference at Cassel, are extant. Jo. Alphonso Turretine, Nubes Testium pro moderato in rebus Theologicis Judicio, p.

178. Jo. Möller, in his Life of Musaeus, in Cimbria Litterata, tom. ii. p. 566, &c. treats professedly of the conference at Cassel; and in p. 568, gives an accurate catalogue of all the writings published both by the friends and the enemies of that conference.

Preussische Unschuldige

7 Christ. Hartknoch's Kirchenhistorie, p. 599. Nachrichten, A.D. 1731, p. 1010, &c. [Or Dury. Tr.]

8

attain the happiness of putting an end to the contests among the protestants. Nor, like others, did he attempt this vast enterprise shut up in his study; but he travelled himself into nearly all the countries of Europe, in which a purer religion flourished, and personally addressed and conferred with all the theologians of both parties, who were of much note and influence, and made great exertions to engage in his enterprise kings, princes, and magistrates, and their friends, by displaying the importance and utility of his object. Most persons commended his designs, and treated him with kindness: yet very few were found willing to help forward his plans by their personal efforts and counsels. Some persons suspecting that so great eagerness as they perceived in Dury must proceed from sinister designs, and that he was secretly labouring to draw the Lutherans into a snare, assailed him in their writings, not without acrimony; nor did all of them abstain from direct invectives and reproaches. At last, neglected by his own party, and repelled and rejected. by ours, and wearied out by a thousand hardships, insults, and troubles, he learned that this task exceeded the power of private efforts; and he consumed the remainder of his life in obscurity and neglect at Cassel. This man, honest, though sometimes not sufficiently explicit and ingenuous, laid for the foundation of his scheme certain principles, according to which, if they should

* See Jo. Christopher Coler's Historia Joh. Durai, Wittemb. 1716, 4to, to which, however, very much might be added, from documents both printed and manuscript. Some documents of this kind were published by Theodore Hasæus, in the Bibliotheca Bremens, Theologico-Philologica, tom. i. p. 911, &c. and tom. iv. p. 683. A great number are given by Timann Gesselius, in the Addenda Irenica, in his Historia Eccles. tom. ii. p. 614. His transactions with the Marpurgers, are in Tilemann von Scheneck's Vita Professorum Theol. Marpurgensium, p. 202, &c. What he attempted in Holstein, may be learned from the Epistles which Adam Henry Lackmann published along with the Epistles of Luke Lossius, p. 245. How he conducted himself in Prussia and Poland, we are informed by Dan. Ern. Jablonsky, Historia Consensus Sendomiriensis, p. 127. His proceedings in Denmark are stated by Jac. Herm. von Elswich, Fasciculus i. Epistolar. Fami

liarum Theologicar. p. 147. His acts in the Palatinate, are in Jo. Henry von Seelen's Delicia Epistolicæ, p. 353. His proceedings in Switzerland are illustrated by the Acts and Epistles, published in the Museum Helveticum, tom, iii. iv. v. p. 502, &c. Many things, also, on this subject, are brought forward by Jo. Wolfg. Jaeger's Historia Sæculi xvii. decenn. vii. p. 172, and elsewhere. In general, respecting Duraæus, the reader may consult Anth. Wilh. Böhm's Englische Reformations-historie, p. 944, and the Dissertation, derived very much from unpublished documents, which Charles Jasper Benzel exhibited at Helmstadt, under my auspices, in 1744, entitled: de Joh. Durao, maxime de Actis ejus Suecanis. [See also Peter Bayle, Dictionnaire, art. Dureus; Godfr. Arnold's Kirchen- und Ketzer- historie, pt. ii. b. xvii. ch. xi. § 23, &c. p. 152, &c. and Brook's Lives of the Puritans, vol. iii, p. 369, &c, Tr.]

be approved, not only Lutherans and the Reformed, but Christians of all sects whatever might easily become associated. For first he contended that what is called the Apostles' Creed embraced all the doctrines necessary to be believed, and the ten commandments all the laws of conduct to be observed, and the Lord's prayer all the promises of God: and if this were true, then all Christians might unite in one family. In the next place, as appears from adequate proof, he endeavoured to attain his object by means of mystical or Quakerish sentiments. For he placed all religion in the elevation of the soul to God, or in eliciting that internal divine spark, or word, that dwells in the human mind; from which it would follow, that difference of opinion on divine subjects has no connexion with religion.

§ 7. The principal Lutherans who engaged in this business were John Matthiæ, a Swede, bishop of Strengnas, and formerly preceptor to queen Christina, whom Dury had warmed with zeal for a coalition; and George Calixtus, a divine of Helmstadt, who had few equals in that age, either in learning, genius, or probity: but neither of these met with the success that he had hoped for. The Olive Branches of the former (for such was the title of his pamphlets on the subject) were publicly condemned; and by a royal edict were excluded from the territories of Sweden. And he himself, at last, in order to make some sort of peace with his enemies, was compelled to relinquish his office, and retire to a private life. 10 Calixtus, while he dissuaded others from contention, drew on himself an immense load of accusations and conflicts; and while he endeavoured to free the church from all sects, was thought by great numbers of his brethren to be the father and author of a new sect, that of the Syncretists, a kind of people who pursue peace and union at the expense of divine truth.' We shall find hereafter a more convenient place for speaking of the fortunes and the opinions of this great man; for he was charged with many other offences

10 See Jo. Scheffer's Suecia Litterata, p. 123, and Jo. Möller's Hypomnemata upon it, p. 387. Archenholz, Mémoires de la Reine Christine, tom. i. p. 320, p. 505, &c. tom. ii. p. 63. [Matthiæ published two works, which gave offence to the Swedes, namely, Idea boni Ordinis in Ecclesia Christi; and Ramus Olivia Septentrionalis. The last were published in ten parts, Strengnas, 1661, 1662, 12mo,

and in the latter year was placed in the list of the forbidden books. Tr.]

The views of this excellent man, which many have stated incorrectly, may be learned from his tract, often printed, with the title: Judicium de Controversiis Theologicis inter Lutheranos et Reformatos, et de mutua partium fraternitate et tolerantia.

besides that of being zealous for peace with the Reformed; and the attacks made upon him threw the whole Lutheran community into commotion.

§ 8. To say something of the external prosperity of the Lutheran church, the most important circumstance is, that although it was beset by its enemies with numberless machinations and oppressions, it could no where be entirely extirpated and obliterated. There are to this day, and it may justly excite our wonder, very many Lutherans even in those countries in which Lutheran worship is prohibited: nay, (as appears from the recent emigration of the Saltsburghers2, which deserves to be told to all future ages,) in those countries in which even a silent and most cautious dissent from the established religion is a capital crime, there lie concealed vast numbers who regard all superstition with abhorrence, and who observe in the best manner they can the great precepts of a purified religion. The countries which are inhabited by persons of different religions, yet are under the spiritual dominion of the Roman pontiff, afford us numerous examples of cruelty, inhumanity, and injustice, which the Romanists think perfectly justifiable against those who dissent from them, and whom they regard as seditious citizens: yet no where could either violence or fraud wrest from the Lutherans all their rights and liberties. It may be added that the Lutheran religion was transplanted by merchants and other emigrants into America, Asia, and Africa; and was introduced into various places of Europe, where it was before unknown.

§ 9. The internal condition of the Lutheran church in this century presents indeed many things to be commended, but not a few things also that deformed it. First, it was most honourable to the Lutherans that they cultivated every where with diligence not only sacred learning, but also every branch of human knowledge; and that they enlarged and illustrated both literature and theology with many and important accessions. Most people know this: nor does the nature of our undertaking allow us to give a long enumeration of revolutions and improvements in the several branches of learning. From the bulk of them religion derived some benefit, but some of

[There was an emigration of over one thousand Saltsburghers, in the years 1684, 1685, 1686: but the great emi

gration was in the years 1731, and onwards, amounting to between 30,000 and 40,000 persons. Tr.]