CHAPTER XI.

X. 6. Other Works of Grotius.

It is acknowledged that the letters of Grotius, are written in the finest latinity, and contain much valuable information; but the point, the sprightliness, the genius, the vivid descriptions of men and things, which are so profusely scattered over the letters of Erasmus, are seldom discoverable in those of Grotius. A man of learning would have been gratified beyond measure, by the profound conversations of Grotius and Father Petau: but what a treat must it have been, to have assisted with one, two, or three good listeners, at the conversations between Erasmus and Sir Thomas More!

GROTIUS.-AS AMBASSADOR FROM THE KINGDOM OF SWEDEN TO THE COURT OF FRANCE.

1634-1645.

The embassy of Grotius is connected with an important period in the history of the War of Thirty years.

This celebrated war was principally caused by the religious disputes of the sixteenth century. Very soon after Luther's first attack on the See of Rome, the Reformation was established in Saxony, Livonia, Prussia, and Hesse-cassell; in many imperial towns; in Friezland and Holland; in several of the Swiss Cantons; in Pomerania, Mecklenburgh, Anhalt; Sweden, Denmark, Norway; England, and Scotland. Its progress in Germany is particularly connected with the subject of these pages.

Embassy of Grotius in the Court of France.

At the diet of Augsburgh, in 1530, the Protestant princes of Germany delivered to the emperor their Confession of Faith; they afterwards, at Smalcald, entered into an offensive and defensive league against the emperor. Being sensible that they were unable to resist him, they engaged the French monarch in their cause. At first, the emperor was victorious; but a new league was formed. France then took a more active part in favour of the confederates, and the contest ended in the peace of Passau, in 1552, there the two parties, for the first time, treated as equals, and the free exercise of the Lutheran religion was allowed. Things remained quiet during the reigns of Ferdinand the First and Maximilian the Second; but, in consequence of the disputes, which arose on the succession to the dutchies of Cleves and Juliers, the religious differences broke out with fresh animosity:-the Protestant princes formed a confederacy called theEvangelical Union, and placed, at its head, the Elector Palatine; the Catholics formed a confederacy called theCatholic League, and placed, at its head, the Duke of Bavaria. In the year 1618, they burst into open war; every state in Europe, and even the Ottoman princes, at one time or other, took a part in it. France was the soul of the Protestant cause; she assisted it with her armies, and her subsidies:-it may be truly said, that, if there be a Protestant state from the Vistula to the Rhine, or a Mahometan, state between the Danube and the Mediterranean, its existence is owing to the Bourbon monarchs. From the period of its duration, it has been called the WAR OF THIRTY YEARS: it is divided, by itsPalatine, Danish, Swedish,andFrenchperiods.

CHAP. XI. 1634-1645.

1. Frederick, the fifthElector Palatineof that name, being elected King of Bohemia, by the states of that kingdom, made war on the emperor Ferdinand the Second. Being defeated in 1620, at the battle of Prague, and abandoned by his allies, he was driven from Bohemia, and deprived of his other states.

2. Christian the Fourth ofDenmark, then placed himself at the head of the confederacy against the emperor; but, having in 1626, lost the battle of Lutter, in which Tilly commanded the Austrian forces; he signed, three years after that event, a separate peace with the emperor.

In the following year, Gustavus Adolphus, King of Sweden, was placed at the head of the confederacy. Their cause appeared desperate: Walstein, the Austrian general, had been uniformly successful, and almost the whole of Germany had submitted to the emperor: but the Austrians soon experienced a severe reverse of fortune.

Embassy of Grotius to the Court of France.

3. Lewis XIII filled at that time, the throne of France; his councils were guided by Cardinal Richelieu, one of the ablest statesmen that has appeared upon the theatre of the world. Vast, but provident in his designs; daring, but considerate in his operations; capable of the largest views and the most minute attentions; he formed three immense projects, and succeeded in all.

"When your Majesty," he thus addresses the monarch in his celebratedTestament Politique, "resolved at the same time to admit me into your councils, and to give me a great portion of your confidence, I can say with truth that the Hugonots divided the state with you; that the great, conducted themselves, as if they were not your subjects, and the governors of the provinces, as if they were the sovereigns of them; and that France was contemned by her foreign allies."

To reduce the Hugonots, to lower the nobility, to elevate France to be the preponderating power in Europe, were the three objects, which the Cardinal proposed to himself. In each, he had difficulties to encounter, which extraordinary talents only could surmount. By a strict administration of justice, and severely punishing, without respect to rank or connections, those, who engaged in treasonable practices, he completely subdued the towering spirit of the nobility; by victorious armies and a vigorous dispensation of the laws, he reduced the Hugonots; and, by calling forth all the energies of his country, and arraying half the Continent against Austria and Spain, he gave to France an almost irresistible ascendant in the concerns of Europe.

CHAP. XI 1634-1645.

To the last only of these three designs our present subject leads us.

Swedenhad long been engaged in a war against Denmark, and highly dissatisfied with Austria. By the persuasion of Richelieu, she made peace with the Danes, and entered into an offensive and defensive alliance with France. In consequence of it, Gustavus Adolphus was placed at the head of the Protestant confederacy: a large army of Swedes entered Germany; Gustavus was invested with the command of the confederate forces, and his brilliant campaigns turned the tide of success in their favour. At Lutzen he obtained a complete victory, but lost his life.

Embassy of Grotius to the Court of France.

After the death of Gustavus, the States assembled, and the Mareschal of the Diet proposed, that the celebrated Christina, the only child of Gustavus, then an infant of very tender years, should be crowned: the Mareschal carried her in his arms into the midst of the assembly. On observing her, all were struck with her likeness to her father. "Yes!" they cried, "it is she herself! she has the eyes, the nose and the forehead of Gustavus! We will have her for our queen!" She was immediately seated on the throne, and proclaimed queen. The regency of the kingdom, during the minority of Christina, was conferred on the Chancellor Oxenstiern: he had been the confidential minister and friend of Gustavus, and shewed through life that he deserved that confidence, by his wisdom, eminent talents, and spotless integrity. Both the monarch and his minister entertained a high opinion of the abilities and virtue of Grotius: His treatiseDe Jure Belli et Paciswas found, after the death of Gustavus, in the royal tent.

4. Not long after the disastrous victory of the Swedes at Lutzen, the Austrian and confederate armies conflicted at Nordlingen, in one of the most obstinate and bloody battles recorded in history: the confederates were completely defeated. The blame was thrown on the Swedes; they were deserted by almost all their Protestant allies, and the weight of the war devolved almost entirely upon the Swedes andthe French. Till this time, they had acted and negociated on an equality: the loss of this battle made the Swedes dependent upon France, and the haughty genius of Richelieu made them severely feel it.

CHAP. XI. 1634-1645.

The first object of Oxenstiern was to renew the treaty with France: a skilful negociator on the part of Sweden was necessary. Oxenstiern fixed his eye upon Grotius: the penetrating minister had several conversations with him. The embassy to France was certainly the most important commission, with which a minister from Sweden could be charged: Oxenstiern's appointment of Grotius to it, demonstrated the minister's high opinion of him. Some time in July 1634, he declared Grotius councillor to the Queen of Sweden, and her ambassador to the court of France. Grotius made his public entry into Paris on Friday the 2d of March 1635. Nothing of the customary ceremonial or compliment was omitted in his regard, by the court of France.

Unfortunately for the success of the embassy of Grotius, two envoys from some of the Protestant states in Germany had previously signed a treaty with France, which was generally considered by the confederates to be injurious to their interests.

Embassy of Grotius to the Court of France.

The first interview of Grotius with the Cardinal took place on the 28th March. During their conference, a dispatch arrived from Oxenstiern to Grotius: it was immediately put into his bands, by the Cardinal's desire. It announced a resolution, taken by the Chancellor, to repair to Paris, and that he was actually on his journey thither. Richelieu was displeased: but he determined to give the chancellor the most honourable and flattering reception. On the 21st of April, Grotius met Oxenstiern at Soissons: they proceeded together to Paris. Conferences between the Cardinal and the Chancellor immediately took place. The matter in discussion between the courts were soon arranged: France undertook to declare war against the emperor, to subsidize Sweden, and to send an army to co-operate with her forces in Germany. It has always been considered highly creditable to the firmness and talents of Oxenstiern, that, in the reduced condition of the Swedes, he could obtain for them such advantageous terms. Immediately after the treaty was signed, the Chancellor quitted France. During his stay, he shewed a marked attention to Grotius, and expressed unqualified approbation of his conduct and views.

The arms of Sweden again triumphed. In Pomerania, General Bannier obtained important advantages over the imperialists; in Alsace, the arms of the Duke of Saxe-Weimar were equally successful. In the following year, the two victorious generals carried their arms into the heart of the Austrian territories, and, were almost uniformly successful.

CHAP. XI. 1634-1645.

But it is foreign to these pages to dwell further on the military achievements or political intrigues of the times of which we are speaking. Humanity shudders at the perusal of the events of this war. Through the whole of its long period, Germany was a scene of devastation. In its northern and central parts, the ravages of advancing and retreating armies were repeatedly experienced in their utmost horrors: many of its finest towns were destroyed; whole villages depopulated; large territories laid waste. Frequently the women, the children, and the aged, naked, pale, and disfigured, were seen wandering over the fields, supporting themselves by the leaves of trees, by wild roots, and even grass. The war extended itself into Lorraine: an affecting account of the calamities, which it produced in that beautiful province, was published by Father Caussin, who accompanied Lewis XIII into it, as his confessor.

Embassy of Grotius to the Court of France.

Struck with the scene of woe, St. Vincent of Paul, an humble missionary priest, who, at that time, resided at Paris, requested an audience of Cardinal de Richelieu. Being admitted, he represented to his eminence, with respect, but with firmness, the misery of the people, the sins, and all the other enormities, which are the usual consequences of war: he then fell upon his knees, and in a voice, equally animated by grief and charity, "Sir!" he said to the Cardinal "have mercy upon us! Have compassion upon the world! Give us peace!" The stern and vindictive genius of the Cardinal sunk before the man of God. He raised Vincent from the ground. He told him, with much apparent benignity, that "the general pacification of Europe was his great object, but that unfortunately it did not depend on him alone; there being, both within and without the kingdom, those who sought the contrary, and prevented peace." Few ministers have shewn greater ability, or produced greater public or private misery, than Richelieu. It may, on the other hand, be doubted, whether, at the day of general retribution, when every child of Adam will have to account for his works, even one will appear with more numerous deeds of useful and heroic charity than St. Vincent of Paul.[042]

CHAP. XI. 1634-1645.

The affairs of the important embassy entrusted to Grotius, prospered in his hands. In his conduct, there was an uniform assemblage of prudence, activity, moderation, and firmness. To the French monarch, he was always acceptable-not always so to the cardinal minister. It was the constant object of the latter, to delay the payments of the subsidies promised to Sweden, or to make deductions from them; and to lessen the number of soldiers, which France was bound, by treaty to supply. Sometimes by blandishments, sometimes by loftiness, the minister or his agents endeavoured to induce Grotius to sanction these irregularities: but Grotius was always true to the interests of the country which he represented: it does not appear, that the Cardinal gained a single point against him. Towards the close of his embassy, Grotius succeeded in renewing the treaty between Sweden and France, on terms which were considered to do great honour to his diplomatic talents.

In the discharge of his embassy, Grotius had to sustain other unpleasantnesses. His pension was not regularly paid: this often subjected him to great inconveniences. He had disputes respecting rank and ceremonial, both with the French ministry and the ambassadors of other states. It must surprise an English reader to find, that Grotius questioned the right of the English ambassador to precedence over him: the French court often played one ambassador, against the other.

Embassy of Grotius to the Court of France.

In the midst of these troubles, Grotius preserved the serenity of his mind; and his attachment to sacred and profane literature. He cultivated the acquaintance of the learned and the good, of every communion; and possessed their esteem and regard. His conduct as ambassador was always approved by the Chancellor Oxenstiern, while he lived, and after his decease, by his son and successor in his office. The Queen of Sweden was equally favourable to Grotius; but she unadvisedly took an adventurer into her confidence, and sent him, in an ambiguous character, to Paris. This disgusted Grotius: and age and infirmities now thickened upon him. He applied to the Queen for his recall. She granted it in the most flattering terms, and desired him to repair immediately to Stockholm, to receive, from her, distinguished marks of her favour. She wrote to the Queen of France, a letter, in which she expressed herself in a manner highly honourable to Grotius: she acknowledged her obligations to him and protested that she never would forget them. This was towards the month of March 1645.

CHAP. XI. 1634-1645.

About three years after this event, the war of thirty years was concluded by the peace of Westphalia. France and the Protestant princes of Europe dictated the terms: the Swedes were indemnified for their charges of the war, by Pomerania, Steten, Rugen, Wismar and Verden: the house of Brandenburgh obtained Magdeburgh, Halberstad, Minden and Camin; Alsace was conquered, and retained by France; Lusatia, was ceded to Saxony. The history of the treaty of Westphalia has been ably written byFather Bougeant, a French Jesuit: some critics have pronounced it the best historical work in the French language. Till the late revolution of France, it was the breviary of all French aspirants to political distinction.

THE RELIGIOUS SENTIMENTS OF GROTIUS:-SOME OTHER OF HIS WORKS.

1.Subsequent History of Arminianism. 2.Grotius's Religious Sentiments. 3.His Projects of Religious Pacification.

Subsequent History of Arminianism.

We left the Arminians under the iron arm of Prince Maurice:-He died in 1625:-We have mentioned, that Prince Frederick-Henry his brother, and successor in the Stadtholderate, adopted more moderate councils in their regard; that he recalled the Remonstrants, with some exceptions, from banishment; that many settled at Amsterdam and Rotterdam; and that the Arminians founded a college in the former city:-Episcopiuswas its first professor of theology:-it has never been without teachers, of eminence for learning, as Courcelles, Pollemberg, Limborch, Le Clerc, Cottemburgh, and Wetstein.

CHAP. XII.

It should be added, that the authority of the Synod of Dort insensibly declined:-its authority was never formally acknowledged by the provinces ofFriesland,Zealand,Utrecht,GueldrelandandGröningen: In 1651, they were induced to intimate that they would see with pleasure, the reformed religion maintained upon the footing, upon which it had been maintained and confirmed by the Synod of Dort; but this intimation was never considered to have the force of a legislative enactment.[043]

XII.1. History of Arminianism.

The theological system of the Arminians, after their return to Holland, underwent, if we credit Dr. Mosheim,[044]a remarkable change. They appear, by his account, to have almost coincided with those, who exclude the necessity of divine grace in the work of conversion and sanctification; and think that Christ demands from men, rather virtue than faith; and has confined that belief, which is essential for salvation, to very few articles. Thus the modern Arminians, according to Dr. Mosheim, admit into their communion,-1st. All, with an exception of Catholics, who receive the holy scriptures; and more especially the New Testament; allowing at the same time to every individual, his own interpretation of the sacred books:-2dly. All whose lives are regulated by the law of God:-3dly. And all, who neither persecute nor bear ill will towards those who differ from them in their religious sentiments. TheirConfession of Faithwas drawn up by Episcopius in 1622: four divines of the established church of Holland published aRefutationof it: the authors of theConfessionreplied to it in the following year, by theirApology.

CHAP. XII.

James I. of England directed his theological representatives in the Synod of Dort, to join the members in the condemnation of the doctrines of Arminius:-but, when the English divines returned from that assembly, and gave a full account of its proceedings, the King and the greatest part of the English clergy expressed their dissatisfaction with them, and declared that the sentiments of Arminius on the divine decrees, was preferable to those of Calvin and Gomarus. By the exertions of Archbishop Laud, and afterwards, in consequence of the general tendency of the public mind to doctrines of mildness and comprehension, an Arminian construction of the English articles on predestination and free-will was adopted:-it has since prevailed,-and the Arminian creed, by the number of its secret or open adherents, has insensibly found admittance into every Protestant church.

History of Arminianism.

If we believe the celebrated Jurieu[045], Arminianism even in its Socinian form, abounded, in less than a century, after the death of Arminius, in the United Provinces, and among the Hugonots of the adjacent part of France. By his account, the dispersion of the French Hugonots, in consequence of the revocation of the Edict of Nantes, revealed to the terrified reformers of the original school, the alarming secret of the preponderance of Socinianism in the reformed church. Its members, according to Jurieu, being no longer under the controul of the civil power, spread their Socinian principles every where, with the utmost activity and success: even in England, Jurieu professed to discover the effect of their exertions. He mentions that in 1698, thirty-four French refugee ministers residing in London addressed a letter to the synod, then sitting at Amsterdam, in which they declared, that Socinianism had spread so rapidly, that, if the ecclesiastical assemblies supplied no means for checking their growth, or used palliatives only, the mischief would be incurable.

CHAP. XII.

This charge, however, the Arminians have indignantly rejected. A writer in theBibliotheque Germanique[046]relates, that

"the celebrated Anthony Collins called on M. Le Clerc of Amsterdam: He was accompanied by some Frenchmen, of the fraternity of those, who think freely. They expected to find the religious opinions of Le Clerc in unison with their own, but, they were surprised to find the strong stand which he made in favour of revelation. He proved to them, with great strength of argument, the truth of the Christian religion. Jesus Christ, he told them, was born among the Jews; still, it was not the Jewish religion which he taught; neither was it the religion of the Pagan neighbourhood; but, a religion infinitely superior to both. One sees in it the most striking marks of divinity. The Christians, who followed, were incapable of imagining any thing so beautiful. Add to this, that the Christian religion is so excellently calculated for the good of society, that, if we did not derive so great a present from heaven, the good and safety of men would absolutely demand from them an equivalent."

Throughout the conversation, M. Le Clerc reproached the Deists strongly, for the hatred, which they shewed to Christianity. He proved, that, by banishing it from the world,

"they would overturn whatever was most holy and respectable among men; break asunder the surest bonds of humanity; teach men to shake off the yoke of law; deprive them of their strongest incitement to virtue, and bereave them of their best comfort. What," (he asked them) "do you substitute in its place? Can you flatter yourself, that you will discover something better? You expect, no doubt, that men will erect statues to you, for your exertions to deprive them of their religion! Permit me to tell you, that the part you act makes you odious and despicable in the eyes of all honest men."

He finished the conversation by requesting Mr. Collins to bring him no more such visitors.

XII. 1. History of Arminians.

From the close of the 17th century, till the present time, Arminianism has been continually on the increase. It is a just observation of Mr. Gibbon, that "the disciples of Arminius must not be computed by their separate congregations."

Doctor Maclaine says, it is certain, that the most eminent philosophers have been found among the Arminians. "If both Arminians and Calvinists," says Mr. Evans, in the excellent work we have cited,

"claim aKing(JamesI.), it is certain that the latter alone can boast of aNewton, aLocke, aClarke, or aBoyle. ArchbishopUsheris said to have lived aCalvinist; and died anArminian. The members of the episcopal church in Scotland; the Moravians, the general Baptists, the Wesleyan Methodists, the Quakers or Friends, are Arminians; and it is supposed that a great proportion of the Kirk of Scotland teach the doctrines of Arminius, though they have a Calvinistic confession of faith. What a pity it is that the opinions either of Calvinists or Arminians,"

-(we beg leave to add: or any other Catholic or Protestant opinions whatsoever)-

"cannot in the eyes of some persons be held without a diminution of Christian charity!"

Grotius's Religious Sentiments.

CHAP. XII.

To the milder form of Arminianism, Grotius always inclined. During his embassy in France, he adopted it without reserve. He was soon disgusted with the French Calvinists. The ministers of Charenton accepted the decisions of the Synod of Dort, and, in conformity with them, refused, when Grotius repaired to Paris, after his escape from Louvestein, to admit him into their communion. On his arrival at Paris, in quality of ambassador, they offered to receive him: Grotius expressed pleasure at the proposal; and, intimated to them, that if he should go into any country, in which the Lutherans, knowing his sentiments on the sacrament of our Lord's Supper, should be willing to receive him into their communion, he would make no difficulty in joining them. Thus every thing appeared to be settled; but the ministers then objected to receive Grotius as ambassador from Sweden, because that kingdom was Lutheran. Grotius, upon this, resolved to have the divine service performed in his house. Lutherans publicly attended it. "We have celebrated," he writes to his brother, "the Feast of the Nativity in my house: the Duke of Wirtemberg, the Count de Saxenburgh, and several Swedish and German lords, attended at it." His first chaplain was imprudent, his second gave him great satisfaction.

XII. 2. Grotius' Religious Sentiments.

Burigni has collected, in the last chapter of his Life of Grotius, a multitude of passages, which shew his gradual leaning to the Roman Catholic faith. He produces several passages from his works, which prove,-

Thathe paid high regard to decisions of the councils, and the discipline of the primitive church; and thought the sentiments of the antient church should be deferred to, in the explanation of the Scriptures:[047]

That, the early reformers were held by him in no great esteem:[048]

That, mentioning Casaubon's sentiments, Grotius said 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:-

"It cannot," says Grotius, "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:"[049]

Thatthe Calvinists were schismatics, and had no mission:[050]

CHAP. XII.

Thatthe Jesuits were learned men and good subjects. "I know many of them," he says, in one of his writings against Rivetus, "who are very desirous to see abuses abolished, and the church restored to its primitive unity."-We shall hereafter see that Father Petâu, an illustrious member of the society, possessed the confidence of Grotius:[051]

That, Grotius looked upon the abolition of episcopacy and of a visible head of the church, as something very monstrous:[052]

That, he acknowledged that some change was made in the eucharistic bread; that, when Jesus Christ, being sacramentally present, favours us with his substance,-as the Council of Trent expresses its doctrine on the Eucharist,-the appearances of bread and wine remain, and in their place succeed the body and blood of Christ:[053]

XII. 2. Grotius's Religious Sentiments.

That, Grotius did not approve of the sentiments of the Calvinists concerning the Eucharist, and reproached them with their contradiction.

"You will hear them state in their confessions," says Grotius, "that they really, substantially and essentially partake of Christ's body and his blood; but, in their disputes, they maintain that Christ is received only spiritually, by faith. The antients go much further: they admit a real incorporation of Jesus Christ with us, and the reality of Christ's body, as Saint Hilarius speaks."

It must however be remarked that, although Grotius thought that the termTransubstantiationadopted by the council of Trent, was capable of a good interpretation, it is not clear, what was his precise opinion respecting the Eucharist. He proposed the following formulary:

"We believe that, in the use of the supper, we truly, really, and substantially,-that is to say,-in its proper substance,-receive the true body and the true blood of Jesus Christ, in a spiritual and ineffable manner:[054]"

That, Grotius justified the decision of the Council of Trent, concerning the number of the sacraments:[055]

That, after the year 1640, he took no offence at the use of images in churches, or at prayers for the dead:[056]

That, he thought the bishops of Rome may be in error, but cannot long remain in it, if they adhere to the universal church;-this seems to presuppose the church's infallibility:[057]

CHAP. XII.

Thatin the opinion of Grotius; fasting was early used in the church; the observance of Lent was a very early practice: the sign of the cross had something respectable in it; the fathers held virginity a more perfect state than marriage; and the celibacy of the priests conformable to the antient discipline of the church:[058]

And

"that those, who shall read the decrees of the Council of Trent, with a mind disposed to peace, will find that every thing is wisely explained in them: and agreeable to what is taught by the Scriptures and the antient fathers."[059]

It is certain, that Grotius was intimate with Father Petâu, a Jesuit, inferior to none of his society, in genius and learning; that the good father used all his endeavours to convert Grotius to the Roman Catholic religion; and was, at length, so much persuaded of his friend's catholicity, that, when he heard of his death, he said prayers for the repose of his soul.[060]

XII. 3. His Project of Religious Pacification.

As the religion of Grotius was a problem to many, Menâge wrote the following Epigram upon it: the sense of it is, that-

"As many sects claimed the religion of Grotius, as the towns, which contended for the birth of Homer."

Smyrna, Rhodos, Colophon, Salamis, Chios, Argos, Athenæ,Siderei certant vatis de patriâ Homeri:Grotiadæ certant de religione, Socinus,Arrius, Arminius, Calvinus, Roma, Lutherus.

Grotius's Project of Religious Pacification.

A wish for religious peace among Christians grew with the growth and strengthened with the strength of Grotius. It was known, before his imprisonment at Louvestein, that he entertained these sentiments: he avows them in the dedication to Lewis XIII. of his treatisede Jure Belli et Pacis.

"I shall never cease," he says in a letter to his brother,[061]"to use my utmost endeavours for establishing peace among Christians; And, if I should not succeed, it will be honourable to die in such an enterprise." "I am not the only one, who has conceived such projects," he writes in another letter to his brother:[062]"Erasmus, Cassander; Wicelius and Casaubon had the same design. La Meletiere is employed at present in it. Cardinal de Richelieu declares that he will protect the coalition; and he is such a fortunate man, that he never undertakes any thing, in which he does not succeed. If there were no hopes of success at present, ought we not to sow the seed, which may he useful to posterity?[063]Even if we should only diminish the mutual hatred among Christians, and render them more sociable, would not this be worth purchasing at the price of some labour and reproaches?"[064]

Grotius expressed himself in similar terms to Baron Oxenstiern: Surely it is the true language of the Gospel.

CHAP. XII.

In the firstappendixto this work,-we shall insert, an account

"of the Formularies, Confessions of Faith, and Symbolic Books, of the Roman Catholic, Greek, and principal Protestant churches:"-

In the secondappendix,-we shall insert an account of the principal attempts made, since the Reformation, for the re-union of Christians.-The former is abridged from the "Historical and Literary Account of the Confessions of Faith," which was formerly published by the present writer;-the second is an essay appended to that work:-both have been before referred to in the present publication.

XII. 3. His Project of Religious Pacification.

Grotius[065]thought that the most compendious way to produce universal religious peace among Christians, would be to frame, with the concurrence of all the orthodox Eastern and Western churches, a formulary which should express, briefly and explicitly, all the articles of faith, the belief of which they agree in thinking essential to salvation. In a letter addressed from Paris in 1625,[066]he mentions that Gustavus Adolphus had entertained projects of religious pacification, and had taken measures to effect it; that he had procured a meeting of divines of the Lutheran and Reformed churches and that they had separated amicably: Grotius says that the differences between them were as slight as those between the Greek and Coptic churches.

For some time, Grotius flattered himself that he should succeed in his project of pacification. In one of his letters to his brother, he mentions distinguished Protestants, who approved and encouraged them

"I perceive," he says, "that by conversing with men of the most learning among the reformed, and explaining my sentiments to them, they are of my opinion; and that their number will increase, if my treatises are dispersed. I can truly affirm, that I have said nothing in them from party spirit, but followed truth as closely as I could."[067]

CHAP. XII.

He imagined that some Catholics entered into his views.

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