lata, on which he founds substantial arguments, well worthy our deep consideration."

"Do let me ask one question," said Emily, "for Reginald has just been whispering about it. Does not this same author mention the learned Prussian, Dr. Grabe, of whom we were speaking last night? I should like so much to hear of him."

"Yes," answered the Doctor, "in the fourth volume of his great Historical Dictionary there is an interesting notice of Dr. John Ernest Grabe; and another erudite writer states, that 'he was remarkably diligent and curious in searching out the remains of the ancient heretics as well as of the orthodox, that, thus examining the one by the other, he might be the better qualified to form a right judgment of both. As to the settling of his religion, he inquired with sincerity and exactness, discharged the prejudices of education, and kept his understanding well balanced. The pro

spect of secular advantage, the affection of friends and relations, sat with no bias upon his mind. He had no regard to anything but

evidence and right doctrine, and nothing but reason and truth governed his choice. It was not his principle to act by implicit faith, and take religion upon trust: no, he thought himself obliged to bring things of this nature to the test, and compared them with the originals.'

"And I will here mention," continued the Doctor," a few words from his dedication of Irenæus to the King of Prussia, where, speaking of the disagreement between the Protestant churches, he acquaints his Prussian Majesty, that the only expedient to accommodate matters, and bring these differences to a happy conclusion, is to make primitive usage the standard of the reformation, and govern themselves by the belief and practice of the ages prior to Constantine the Great. That this ought to be the rule with respect to doctrine, administration of the sacraments, the hierarchy and discipline of the Church: that where Calvin and Luther go off from this direction, they ought to be discarded and given up; and that where any divines or modern authority strike

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out of the primitive path, and remove the ancient landmarks laid by the fathers, we are to leave them that an injudicious aversion against the corruptions of the Romish Church has carried some reformers to the other extreme, surprised their judgment, and made them undervalue antiquity: that the best way to understand primitive doctrine, primitive worship and government, is to consult the ancient fathers who taught and governed the Church."

"Thank you," cried Emily, "I think I shall soon understand these matters; for the authorities whom you quote express themselves plainly, and without mystery."

"Plain words best become plain truth,” said the Doctor, smiling; "but I must hasten on, or Leeds will hardly see me this day." And he proceeded: "Bishop Gunning (of Ely) writes,Reason and experience, and the direction of all wise men in the Church of God, ancient and modern, the House of Wisdom, councils, fathers, and our own Church in particular, have directed and commanded us not to interpret Scripture in things of public con

cernment to the Church's rule of believing or acting, but as we find it interpreted by the holy fathers and doctors of the Church, as they had received it from those before them: inasmuch as the leaving of every man to make anything of any text, to the opposing of any constantlyreceived doctrine or practice of the Church Universal, leaves all bold innovators, who can but draw disciples after them, to be as much law-givers to the Church by their uncontrollable law-interpreting, as any pope or enthusiast can pretend to; and hath been, and ever will be, to the end of the world, the ground of most heresies and schisms, brought into the world by men who, departing from the sense of the Church, pervert the Scriptures to their own and others' destruction.'

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Bishop Peploe, too, often argues in this manner: On the other hand, there are principles no less unjustifiable, such as maintaining mere private sentiments against the universal judgment of Christians in all ages.'

"Dr. Sherlock observes of an argument against the Socinians, This is an unanswer

able argument, so long as we can suppose the tradition of the Catholic faith and the communion of the Church were preserved entire ; which it visibly was, at least till the first Nicene Council.' And the celebrated Dr. Wall says truly, There is no Christian that loves to hear or to admit that all the ancient Churches preached otherwise than he does in a controverted matter.'

"Dr. Marshall, in his evangelical work entitled the Penitential Discipline of the Primitive Church,' thus writes: "The serious Christian, wherever found, is desired to peruse these papers with that impartial candour which the author hopes he writes them with. That stale and foetid imputation of Popery is what he despises, from a consciousness that he does not deserve it, and from a full persuasion that no one will attempt to fix it upon him who is at all acquainted either with him or his subject. He writes for a restoration of that discipline to its ancient purity which the novelties of Popery have corrupted, and conveyed to us not so fully cleared as we would