nued he,
have the abuses that have crept into the church remedied, and will
always say so; but is it just, or are there any examples, that it should
be done by schism? This ought to be the more weighed, as we easily
perceive that those who have formed new parties had not always the
Spirit of God; that they have propagated new abuses, and that this
licence to separate themselves has given rise to different parties which
will never be united." He speaks in another place of Casaubon's
sentiments[570], and pretends that this learned man thought the Roman
Catholics of France better informed than those of other countries, and
came nearer to truth than the Ministers of Charenton.

He explained himself very frequently and very sharply against the schism
of the Protestants. "Viretus, and the rest, says he[571], ought not to
have erected new churches: yet they have done it before they were
excommunicated: even an unjust excommunication would not have entitled
them to erect altar against altar." He recites several passages from the
Fathers on this subject, by which he pretends to confute the first
reformers[572]. He came so near the Roman Catholics in the end, that in
a letter to his brother he has these words: "It cannot be denied that
there are several Roman Catholic pastors here who teach true religion,
without any mixture of superstition: it were to be wished that all did
the same." In his later works he speaks of Calvin with the highest
indignation[573]: "I know, he says, with what injustice and bitterness
this Calvin treated Cassander, Baudoin, and Castellio, who were much
better men than himself."

In refuting the apology of Rivetus he speaks with all the zeal of a
Roman Catholic Disputant, and proves that the Calvinists are
Schismatics, and had no mission; that they neither had miracles for
them, nor any particular command from God: that the Ministers are
factious spirits, who seek only to disturb the State: that their
religion is new, and has not antiquity on its side. In his youth he had
commended Beza in some anapest verses; extolling him as one of the most
zealous defenders of the truth: he afterwards retracted this elogium,
and wished it buried in eternal oblivion.

In fine, the Jesuits, who were the objects of his aversion before he
knew them, became his friends. He was reproached with this; and mentions
the accusation in a letter to his brother[574]. "I am not, says he, the
common defender of Jesuits; but the Kin