of it with great calmness in a letter to his brother. "What D'Or has just done, says he, the learned Pithou did before him: Casaubon was resolved to do the same had he remained longer in France, as he assured several persons, and among others Descordes. I would fain, continued 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.