hundred years; others for the reasonableness of the things themselves, and their agreement both with the Divine attributes, and the easy suggestions of their own minds. Nor is there any point in Divinity, where that which is most ancient doth not prove the most rational, and the most rational the ancientest; for there is an eternal consanguinity between all verity; and nothing is true in Divinity, which is false in Philosophy, or on the contrary; and therefore what God hath joined together, let no man put asunder.”[468] [Sidenote: CAMBRIDGE SCHOOL.] The account is that of a partizan, who evidently wishes to make Latitudinarianism stand well in the estimation of all sorts of Churchmen; and therefore he strives to paint its teachers in colours of orthodoxy, and he charily remarks that they will be “generally suspected to be for liberty of conscience.” Baxter, in 1665, speaks of the same school, as Platonists, or Cartesians, and of many of them as Arminians, with this addition, that they had more charitable thoughts than others of the salvation of heathens and infidels; and that some of them agreed in the opinions of Origen, about the pre-existence of souls.[469] Burnet says that they “read Episcopius much,”[470] respecting whose works Thorndike affirmed, that in them “the faith of the Holy Trinity is made an indifferent thing,” and the doctrine of original sin is “turned out of doors,”[471]--a sweeping accusation which has been called in question, yet it would be difficult to establish the orthodoxy of Episcopius on the Trinity, in the sense attached to that term by writers like Thorndike. No doubt there were heterodox tendencies in the writings of Episcopius and his school; but in this respect some of the later Remonstrants went beyond their master. [Sidenote: FOWLER.]