IV.

"Among the divines of the Confession of Augsburg, I always placed M. Molanus, in the first rank, as a man, whose learning, candour and moderation made him one of the persons, the most capable I have known, of advancing the NOBLE PROJECT OF REUNION. In a letter, which I wrote to him some years ago, by the Count Balati, I assured him, that, if he could obtain, the general consent of his party, to what he calls, his Private Thoughts,Cogitationes Privatæ, I promised myself, that, by joining to them, the remarks, which I sent to him, on the Confession of Augsburg, and the other Symbolic writings of the Protestants, the work of the Reunion would be perfected, in all its most difficult and most essential points; so that well disposed persons might, in a short time, bring it to a conclusion."

The passage is so important, that it is proper to present it to the reader in Bossuet's own words.

"Parmi les Théologiens de la Confession d'Ausbourg, j'ai toujours mis, au premier rang, M. l'Abbé de Lokkum, comme un homme, dont le sçavoir, la candeur, et la modération le rendolent un des plus capables, que je connusse, pour avancer CE BEAU DESSEIN. Cela est si véritable, que j'ai cru devoir assurer ce docte Abbé, dans la réponse que je luis fis, il y a dejà, plusieurs années, par M. le Comte Balati, que s'il pouvoit faire passer ce qu'il appelle ses Pensées ParticulièresCogitationes Privatæ, à un consentement suffisent, je me promettois qu'en y joignant les remarques, que je lui envoyois, sur la Confession d'Ausbourg, et les autres écrits Symboliques des Protestans, l'ouvrage de la Réunion seroit achevé dans ses parties les plus difficiles et les plus essentielles; en sorte qu'il ne faudroit à des personnes bien disposées, que très peu de tems pour la conclure[087]."

Dom. de Foris, the Benedictine Editor of the new edition of the works of Bossuet and the Abbé Racine,Abrégé de l'Histoire Ecclésiastique[088]are very severe in their censures of the conduct of Leibniz in the negotiations for the Reunion, and attribute its failure to his presumption and duplicity. To the writer of these pages, it appears clear, that Leibniz was sincere in his wishes for the reunion; and that, if he occasioned its failure, it was unintentionally. While the business was in the hands of Bossuet, and Molanus, it was a treaty, not for the reunion of the Roman Catholic church, and all Protestant churches, but for the reunion of the Roman Catholic church, and the Lutheran church; and to this, Molanus's endeavours to reconcile differences, were directed. Leibniz, whose principles in religion, were much wider, than those of Molanus, seems to have wished, that the negotiation should be placed, on a broader basis, and extended to a reunion of the church of Rome, with every denomination of Christians. This gave the negotiation a different direction, and in a great measure, undid what had been, so happily begun. We have seen, that, to the very last, Bossuet, called out for Molanus, and entertained great hopes, that, if the matter were left to Molanus, and him, the noble Project of Reunion, would be crowned with success. There is no part of Bossuet's literary or active life, in which he appears to greater advantage, or in a more amiable light, than on this occasion.

Attempt in the reign of Lewis the XV. to effect an union between the Church of Rome and the Church of England.

Of all Protestant churches, the national church of England most nearly resembles the church of Rome. It has retained much of the dogma, and much of the discipline of Roman Catholics. Down to the sub-deacon it has retained the whole of their hierarchy; and, like them, has its deans, rural deans, chapters, prebends, archdeacons, rectors, and vicars; a liturgy, taken in a great measure, from the Roman Catholic liturgy; and composed like that, of Psalms, Canticles, the three creeds, litanies, epistles, gospels, prayers, and responses. Both churches have the sacraments of baptism, and the eucharist, the absolution of the sick, the burial service, the sign of the cross in baptism, the reservation of confirmation, and order to bishops, the difference of episcopal, and sacerdotal dress, feasts, and fasts. Without adopting all the general councils of the church of Rome, the church of England has adopted the first four of them; and, without acknowledging the authority of the other councils, or the authority of the early fathers, the English divines of the established church, allow them to be entitled, to a high degree of respect.[089]On the important article of the eucharist, the language, of the Thirty-nine Articles, sounds very like, the doctrine of the church of Rome.

At the time, of which we are speaking, the doctrines of the high church, which are generally considered to incline to those of the Roman Catholics, more than the doctrines of the low church, were in their zenith; and in France, where the ultramontane principles on the power of the Pope had always been discountenanced, the disputes of Jansenism were supposed to reduce it very low. On each side, therefore, the time was thought favourable to the project of Reunion.

It was also favourable to it, that, a few years before this time, an event had taken place, which naturally tended to put both sides into good humour.

On the occasion of the marriage of the Princess Christina of Wolfenbuttell, a Lutheran, with the archduke of Austria, her court consulted the faculty of theology of the University of Helmstadt, on the question,

"Whether a Protestant Princess, destined to marry a catholic prince, could, without wounding her conscience, embrace the Roman Catholic religion?" The faculty replied, that, "it could not answer the proposed question, in a solid manner, without having previously decided, whether the catholics were, or were not engaged in errors, that were fundamental, and opposed to salvation; or, (which was the same thing), whether the state of the catholic church was such, that persons might practise in it, the true worship of God, and arrive at salvation." This question the divines of Helmstadt, discussed at length; and concluded in these terms: "After having shown, that the foundation of religion, subsists in the Roman Catholic religion, so that a person may be orthodox in it, live well in it, die well in it, and obtain salvation in it, the discussion of the proposed question, is easy. We are, therefore, of opinion, that the most Serene Princess of Wolfenbuttell, may, in favour of her marriage, embrace the catholic religion."

This opinion is dated the 28th of April 1707, and was printed in the same year at Cologne. The Journalists of Trevoux inserted both the original and a French translation of it in their journal of May, 1708.

Under these circumstances, the correspondence in question took place. It began, in 1718, through Doctor Beauvoir, chaplain to Lord Stair, his Britannic majesty's ambassador at Paris. Some conversation, on the reunion of the two churches, having taken place, between Doctor Dupin, and him, he acquainted the archbishop of Canterbury, with the subject of them. This communication, produced some compliments from the archbishop, to Dr. Dupin, and these, led the latter, to address, to his grace, a letter, in which he mentioned generally, that, on some points in dispute, the supposed difference between the two communions was reconcileable. The correspondence getting wind, Doctor Piers, pronounced a discourse in the Sorbonne, in which he earnestly exhorted his colleagues, to promote the reunion, by revising those articles, of doctrine, and discipline, which protestants branded with the name of papal tyranny; and contended, that, by proscribing the ultramontane doctrines, the first step to the reunion would be made. The discourse, was communicated to Dr. Wake: in his answer, he pressed Dr. Dupin, for a more explicit declaration, on the leading points, in controversy.

In compliance with this requisition, Doctor Dupin drew up hisCommonitorium, and communicated it, to several persons of distinction, both in the state, and church of France. He discussed in it, the Thirty-nine Articles, as they regarded doctrine, morality, and discipline. He insisted on the necessity of tradition, to interpret the scriptures, and to establish the canonicity of the books, of the Old and New Testament. He insisted on the infallibility, of the church, in faith, and morals; he contended, that the sacrifice of the mass, was not a simple sacrament, but a continuation of the sacrifice of the cross.

The word Transubstantiation, he seemed willing to give up, if the Roman Catholic doctrine, intended to be expressed by it, were retained. He proposed, that communion under both kinds, or under bread alone, should be left, to the discretion of the different churches, and consented, that persons in holy orders should retain their state, with such provisions, as would place the validity of their ordination, beyond exception. The marriage of priests, in the countries, in which such marriages were allowed, and the recitation of the divine service in the vulgar tongue, he allowed; and intimated that no difficulty would be found in the ultimate settlement of the doctrine, respecting purgatory, indulgences, the veneration of saints, relics, or images. He seems to have thought, that the Pope can exercise, no immediate jurisdiction, within the dioceses of bishops, and that his primacy invested him, with no more than a general conservation, of the deposit of the faith, a right to enforce, the observance of the sacred canons, and the general maintenance of discipline. He allowed, in general terms, that there was little substantially wrong, in the discipline of the Church of England; he deprecated all discussion, on the original merit of reformation, and he professed to see no use in the Pope's intervention, till the basis of the negotiation, should be settled.

The answer of the archbishop, was not very explicit. It is evident from it, that he thought, the quarrels on Jansenism, had alienated the Jansenists and their adherents, from the Pope, much more, than they had done, in reality. He was willing to concede, to the Pope, a primacy of rank and honour, but would by no means allow him, a primacy of jurisdiction, or any primacy, by divine right. On the other points, he seemed to have thought, that they might come to an agreement, on what they should declare, to be the fundamental doctrine of the churches, and adopt, on every other point of doctrine, a general system, of christian toleration.

The correspondence, which is very interesting, may be seen, in the last volume of the English translation, of Doctor Mosheim's Ecclesiastical History. To facilitate, the accomplishment of the object of it, Doctor Courayer, published his celebrated treatise, onthe Validity of English Ordinations.

Both Dr. Wake, and Dr. Dupin. were censured, by the members of their respective communions, for the parts, which they had taken, in this business. Several rigid members of the English Church, and even some foreign protestants, blamed Dr. Wake, for what they termed, his too great concessions. In France, the worst of motives, were imputed to Dr. Dupin, and his associates; they were accused, of making unjustifiable sacrifices, in order to form an union, between the Jansenists, and the members of the English Church. Even the regent, took the alarm: he ordered Dr. Dupin, to discontinue the correspondence, and to leave all the papers, respecting it, with the minister. This was done, but the most important of them, have been printed, in the interesting and extensively circulated publication, which has been mentioned.

Miscellaneous Remarks on the Reunion of Christians.

It does not appear, that subsequently to the communications, between Archbishop Wake, and Dr. Dupin, any attempts for a general, or partial reunion of christians, were made in the last century: but, early in the present,Napoleon, conceived the project, of effecting, such a reunion. He is said, to have particularly had in view, the catholicizing, as it was termed, the northern part, of Germany. To forward his design, many works were published: one of them, theEssai sur l'Unité des Cultes, of M. Bonald, is written, with great ingenuity. That Essay, and several others by the same author, were inserted in theAmbiguof Peltier, and deserve the attention, of every reader. Though they contain some things, to which a Roman Catholic writer, would object, they are evidently written, by a Roman Catholic pen.

The first point to be considered, by those, who meditate the project of reunion, is, its practicability-those, who are disposed, to contend for the affirmative, will observe, the number of important articles, of Christian Faith, in which, all Christians, are agreed, and the proportionally small number of those, in which, any Christians disagree.

All Christians believe,

1st. That there is one God;2d. That he is a Being, of infinite perfection;3d. That he directs all things, by his providence;4th. That it is our duty to love him, with all our hearts, and our neighbour, as ourselves;5th. That it is our duty, to repent, of the sins we commit;6th. That God, pardons the truly penitent;7th. That there is a future state, of rewards, and punishments, when all mankind shall be judged, according to their works;8th. That God, sent his Son, into the world, to be its saviour, the author of eternal salvation, to all, that obey him;9th. That he is the true Messiah;10th. That he taught, worked miracles, suffered, died, and rose again, as is related in the four gospels;11th. That he will hereafter, make a second appearance on the earth, raise all mankind from the dead, judge the world in righteousness, bestow eternal life on the virtuous, and punish the workers of iniquity.

1st. That there is one God;

2d. That he is a Being, of infinite perfection;

3d. That he directs all things, by his providence;

4th. That it is our duty to love him, with all our hearts, and our neighbour, as ourselves;

5th. That it is our duty, to repent, of the sins we commit;

6th. That God, pardons the truly penitent;

7th. That there is a future state, of rewards, and punishments, when all mankind shall be judged, according to their works;

8th. That God, sent his Son, into the world, to be its saviour, the author of eternal salvation, to all, that obey him;

9th. That he is the true Messiah;

10th. That he taught, worked miracles, suffered, died, and rose again, as is related in the four gospels;

11th. That he will hereafter, make a second appearance on the earth, raise all mankind from the dead, judge the world in righteousness, bestow eternal life on the virtuous, and punish the workers of iniquity.

In the belief of these articles, all Christians, the Roman Catholic, all the Oriental churches, all the members of the Church of England, all Lutherans, Calvinists, Socinians, and Unitarians, are agreed. In addition to these, each division, and subdivision of Christians, has its own tenets. Now, let each settle among its own members, what are the articles of belief, peculiar to them, which, in their cool deliberate judgment, they consider asabsolutely necessarythat a person should believe, to be a member of the church of Christ; let these articles be divested of all foreign matter, and expressed in perspicuous, exact, and unequivocal terms; and, above all, let each distinction of Christians, earnestly wish, to find an agreement, between themselves and their fellow Christians:-the result of a discussion conducted on this plan, would most assuredly be, to convince all Christians, that the essential articles of religious credence, in which there is, a real difference among Christians, are not so numerous, as the verbal disputes, and extraneous matter, in which controversy is too often involved, make them generally thought.

Still,-some articles will remain, the belief of which, one denomination of Christians, will consider to be the obligation of every Christian, and which other Christian denominations, will condemn. On some of those, aspeedyreunion of Christians is not to be expected: but, to use the language of Mr.Vansittart, in His excellent letter to the reverend Dr. Marsh and John Coker, Esq.,

"There is an inferior degree of Reunion, more within our prospect, and yet perhaps as perfect as human infirmity allows us to hope for; wherein, though all differences of opinion, should not be extinguished, yet they may be refined, from all party prejudices, and interested views, so softened by the spirit of charity, and mutual concession, and so controuled by agreement, on the leading principles, and zeal, for the general interests of christianity, that no sect, or persuasion, should be tempted to make religion, subservient to secular views, or to employ political power, to the prejudice of others.-The existence of Dissent, will, perhaps, be inseparable from religious freedom, so long, as the mind of man, is liable to error: but it is not unreasonable to hope, that hostility, may cease, though perfect agreement, cannot be established.IF WE CANNOT RECONCILE ALL OPINIONS, LET US RECONCILE ALL HEARTS."

These pages, cannot be closed better, than by these golden words!!!

[001]

Tom. xi. p. 1. 200.

[002]

De Institutiones Clericorum, L. iii. c. xviii. &c.

[003]

In his "Recueil des Ecrits pour servir d'eclaircissement de l'histoire de France, 2 vol. Paris 1798."

[004]

"Roswede, or Aroswethe, a nun in the monastery of Gardersheim, lived in the reigns of Otho II. and III. towards the end of the tenth century. She composed many works in prose and verse. In 1501, some of her poems, on the Martyrdom of St. Denys, the Blessed Virgin, St. Ann, &c. were printed at Nuremburgh. Her verses in praise of Otto II. would be tolerable, if they were not Leonines: there are in them some errors of prosody." Bib. Univers. et Histor. Vol. ii. p. 46.

[005]

For a fuller account of Feudal and Civil Jurisprudence, the writer of these pages begs leave to refer to his work, entitled, "HORÆ JURIDICÆ SUBSECIVÆ, being a connected series of Notes respecting the Geography, Chronology, and Literary History of the principal Codes and original Documents of the Grecian, Roman, Feudal, and Canon Law." 1 vol. 8vo.

[006]

It is entitled, "Martiani Minei Felicis Capellæ Carthaginiensis, Viri Procunsularis, Satyricon, in quo de Nuptiis Philologiæ et Mecurii libri duo, & de septem artibus liberalibus libri singulares. Omnes, et emendati et Notis sive Februis Hug. Grotii illustrati. Ex Officina Plantiniana, Apud Christophorum Raphelingium Academiæ Lugduno-Bat. TypographumM. D. C." [Transcriber's note: Apostrophic date 1600] The Dedication to the Prince of Condé follows: then, Encomiastic Verses by Scaliger, and Tiliabrogus. The two works are then inserted, with an address to the reader, Errata, and Various Readings. Afterwards,Hugeiani Grotii Februa[007]in Satyricon Martiani Capellæ:this contains his notes. They are preceded by an Engraving of Grotius. Round it, is written, "AnnoM. D. C." [Transcriber's note: Apostrophic date 1600] Hora Ruit.[008]Æt.xv. Under the engraving the following verses are printed,"Quem sibi quindenisASTRÆAsacravit ab annis,Talis,HUGEIANI GROTIIora fero."

"Quem sibi quindenisASTRÆAsacravit ab annis,Talis,HUGEIANI GROTIIora fero."

[007]

"Corrections"-or more literarily, "Purifications".

[008]

These words were used by Grotius for his motto.

[009]

Fabricii Bibliotheca Latina, Lib iii. c. 15. In 1794, John Adam Goez published the "Treatise on the Marriage of Philology and Mercury" separately, in a duodecimo volume: he mentions, in the preface, an edition of it by Walthard. It is on the authority of Goez that we have assigned the age of Capella to the third century: others place him in a much later period.

[010]

Montucla. Histoire des Mathematiques, Vol.ii. p.657.

[011]

Vol. 9. p. 147. ii. 1.

[012]

A similar exclusive claim in respect to the Indian seas, under the grant of Pope Alexander VI., was set up by the Portuguese; similar claims to the Ligustic and Adriatic seas, have been and still continue to be made by the Genoese and Venetians. Those, who seek for information on the subject, should consult theDissertation of Bynkershook de Dominio Maris, and note 61 to the recent edition of Sir Edward Coke's Commentary upon Littleton.

[013]

"Mais, dites vous, dans ce tems même, le jeune Pison pouvolt avoir dix ans: Grotius faisoit bien des vers a cet âge. Je le sçais, mais les Grotius sont ils bien commune! combien d'enfans trouveres vous de dix ans, qui ayent nonseulement assez du feu pour faire des vers, mais encore assez de jugement pour en juger sainement." Gibbon's Posthumous Works, 8vo. vol. i. p. 520.-"Salmasius," says Mr. Gibbon in another part of the same entertaining publication, (vol. v. p. 209), "had read as much as Grotius; but their different modes of reading had made the one an enlighten'd philosopher; and the other, to speak plainly, a pedant puffed up with an useless erudition."

[014]

Bentivoglio, Histoire des Guerres de Flandres, l, xxviii.

[015]

Bella plusquam civilia.Lucan.

[016]

Those who wish to obtain a clear, concise, and exact notion of Calvinism and Arminianism, will usefully peruse the account of them in Mr. Evans's "Sketch of the Denominations of the Christian World." The thirteenth Edition is now before us, and we believe that it has been often since reprinted.

[017]

Mosheim's Ecc. Hist. Cent. xvi, ch. 2. § 3. part 2.

[018]

Chalmer's Biographical Dictionary, Title "Arminius."

[019]

A short and clear account of Arminianism is given by Le Clere, in his Bibliotheque ancienne et moderne, Vol. II. Art. 3. p. 123.

[020]

The best discussion of this subject, which has fallen into the hands of the writer, is Bourduloué's Sermonsur la Predestination.

[021]

English Translation of Burigni's Life of Grotius, pp. 43, 44, 45.

[022]

Vol. i.

[023]

Letters from and to Sir Dudley Carleton, during his Embassy in Holland, from January 1615-16[**Modern presentation.] to December 1620. London, 1757, p. 84,-Sir Dudley Carleton's Letters abound with harsh expressions respecting Grotius. The Editor of this correspondence has inserted (p. 415) a letter from Grotius to Dr. Lancelot Andrews, written from the Castle at Louvestein. "This letter," says the Editor, "which was never printed before, deserves a place here, not only for its elegance and spirit, and its connection with the subject of the work, but likewise in justice to the memory of the great writer, as it contains his own justification of his conduct, which may be compared with the less favourable accounts of it in the preceding letters of Sir Dudley Carleton. The original is extant among the manuscripts in the library of the late Sir Hans Sloane, bart. now part of the British Museum."-"Utinam," says Grotius in this letter, "D. Carleton mihi esset plus æquior; cui mitigando propinqui mei operam dant. Sed partium, studia mire homines obcæcant."

[024]

The history of this Synod, and of the whole controversy upon Arminianism, is contained in Brand'sHistory of the Reformation: the account of the synod in these pages, is principally extracted from the French abridgment of that work, in 3 volumes 8vo. The Calvinian representation of the Arminian doctrines, and the proceedings of the synod, may be seen in the late Mr. Scott'sArticles of the Synod of Dort, to which he has prefixed the History of the Events whichmade way for that Synod: it is severely censured by Mr. James Nichols, in hisCalvinism and Arminianism compared. Introd. cxlii.The Abridgment of Brand's History, was translated into the English language and published in 1724-25[**Modern presentation.] byM. de la Roche. He concludes his Preface to it by observing, that "No good man can read the work without abhorring arbitrary power, and all manner of persecution." The persecution of the Scottish Non-conformists by the Episcopalians, and the persecution of the Remonstrants by the Contra-Remonstrants, were attended with this enormity, that, in most other instances, when one denomination of christians has persecuted another, it has been on the ground that the errors of the sufferers were impious, and led the maintainers of them to eternal perdition, and therefore rendered these wholesome severities, as the persecutors term them, a salutary infliction. But, when the Protestant Episcopalian persecuted the Scottish Non-conformist, or the Contra-Remonstrant persecuted the Remonstrant, he persecuted a Christian who agreed with him in all which he himself deemed to be substantial articles of faith, and differed from him only about rites and opinions, which he himself allowed to be indifferent.-See Mr. Neale's just remark, Vol. II. ch. vi.

The Abridgment of Brand's History, was translated into the English language and published in 1724-25[**Modern presentation.] byM. de la Roche. He concludes his Preface to it by observing, that "No good man can read the work without abhorring arbitrary power, and all manner of persecution." The persecution of the Scottish Non-conformists by the Episcopalians, and the persecution of the Remonstrants by the Contra-Remonstrants, were attended with this enormity, that, in most other instances, when one denomination of christians has persecuted another, it has been on the ground that the errors of the sufferers were impious, and led the maintainers of them to eternal perdition, and therefore rendered these wholesome severities, as the persecutors term them, a salutary infliction. But, when the Protestant Episcopalian persecuted the Scottish Non-conformist, or the Contra-Remonstrant persecuted the Remonstrant, he persecuted a Christian who agreed with him in all which he himself deemed to be substantial articles of faith, and differed from him only about rites and opinions, which he himself allowed to be indifferent.-See Mr. Neale's just remark, Vol. II. ch. vi.

[025]

In 1765, Lord Hailes published a beautiful edition of "The Works of the Ever-memorable Mr. John Hales of Eaton, then first collected together," in three volumes, at Glasgow. It is to be lamented that he did not accompany it with a full biographical account of Mr. Hales."His biographers," says Mr. Chalmers, "all allow that he may be classed among those divines who were afterwards called Latitudinarians." May he not be termed the founder of that splendid school? Perceiving that the minds of men required to be more liberally enlightened, and their affections to be more powerfully engaged on the side of religion than was formerly thought necessary, they set themselves, to use the language of Bishop Burnet, "to raise those who conversed with them to another sort of thoughts, and to consider the Christian religion as a doctrine sent from God, both to elevate and to sweeten human nature. With this view, they laboured chiefly to take men from being in parties from narrow notions, and from fierceness about opinions. They also continued to keep a good correspondence with those who differed from them in opinion and allowed a great freedom both in philosophy and divinity." (Burnet's History of his own Times. Vol. I. p. 261-268, oct. edit.) Hales, Chillingworth, Taylor, Cudworth, Wilkins, Tillotson, Stillingfleet, and Patrick, were among their brightest ornaments. They were in some respects hostile to the Roman Catholics:in hoc non laudo.-See the Writer's History of the English, Irish, and Scottish Catholics. Vol. III. c. lxviii. sect. 1. 3d edition.

"His biographers," says Mr. Chalmers, "all allow that he may be classed among those divines who were afterwards called Latitudinarians." May he not be termed the founder of that splendid school? Perceiving that the minds of men required to be more liberally enlightened, and their affections to be more powerfully engaged on the side of religion than was formerly thought necessary, they set themselves, to use the language of Bishop Burnet, "to raise those who conversed with them to another sort of thoughts, and to consider the Christian religion as a doctrine sent from God, both to elevate and to sweeten human nature. With this view, they laboured chiefly to take men from being in parties from narrow notions, and from fierceness about opinions. They also continued to keep a good correspondence with those who differed from them in opinion and allowed a great freedom both in philosophy and divinity." (Burnet's History of his own Times. Vol. I. p. 261-268, oct. edit.) Hales, Chillingworth, Taylor, Cudworth, Wilkins, Tillotson, Stillingfleet, and Patrick, were among their brightest ornaments. They were in some respects hostile to the Roman Catholics:in hoc non laudo.-See the Writer's History of the English, Irish, and Scottish Catholics. Vol. III. c. lxviii. sect. 1. 3d edition.

[026]

"King James," says Mr. James Nichols, in his Calvinism and Arminianism compared, p. 242, "sent a deputation of respectable British divines, for the double and undisguised purpose of condemning the Remonstrants, but especially Vórstius, (whom his Majesty had long before exposed to the world as an arch-heretic), and of assisting the Prince of Orange in his design of usurping the liberties of the United Provinces, and assuming the supreme authority. The Elector Palatine sent his Heidelberg divines for the same family purpose; and the Duke of Bouillon employed all his influence with the chief pastors among the French reformed."

[027]

The words of the former are remarkable: "The errors of public actions, if they be not very gross, are with less inconvenience tolerated than amended. For the danger of alteration, of disgracing and disabling authority, makes that the fortune of such proceeding admits of no redress; but being howsoever well or ill done, they must ever after be upheld. The most partial spectator of our synodal acts cannot but confess, that, in the late discussion of the Remonstrants, with so much choler and heat, there was a great oversight committed, and that,-whether we respect our common profession of Christianity, 'quæ nil nisi justum suadet et lene,' or the quality of this people, apt to mutiny by reason of long liberty, and not having learned to be imperiously commanded,-in which argument the clergy should not have read their first lesson. The synod, therefore, to whom it is not nowin integroto go back and rectify what is amiss, without disparagement, must now go forward and leave events to God, and for the countenance of their actions do the best they may." Letter to Sir Dudley Carleton, 11 January 1619.

[028]

Nichol's Calvinism and Arminianism compared, Vol. II. p.592

[029]

Decline and Fall, Ch. LIV. towards the end.

[030]

The writers who have given an account of the Synod of Dort are mentioned by Fabricius, Bib. Græca, Vol. XI. p. 723. Some useful observations upon the proceedings of the Synod may be found in "Mr. Nichols'sCalvinism and Arminianism compared." It is much to be wished that the promised continuation of this work should speedily make its appearance.But no work upon this famous Synod deserves more attention than "Johannis Halesii, Historia Concilii Dordraceni, J. Laur. Moshemius Theol. Doct. et P.P.C. ex Anglico Sermone latine vertit, variis observationibus et Vitâ Halesii ausit. Accessit ejusdem de auctoritate Concilii Dordraceni Paci Sacræ noxii, Consultatio. Hamburgi, 8vo." M. Le Clere's criticism on this work (Bibliotheque ancienne et moderneVol. 23, art. 4.) contains much valuable information upon the Synod, and a summary of the life and writings of Mr. Hales.-Des Maizeaux published a curious account of them in 1719.

But no work upon this famous Synod deserves more attention than "Johannis Halesii, Historia Concilii Dordraceni, J. Laur. Moshemius Theol. Doct. et P.P.C. ex Anglico Sermone latine vertit, variis observationibus et Vitâ Halesii ausit. Accessit ejusdem de auctoritate Concilii Dordraceni Paci Sacræ noxii, Consultatio. Hamburgi, 8vo." M. Le Clere's criticism on this work (Bibliotheque ancienne et moderneVol. 23, art. 4.) contains much valuable information upon the Synod, and a summary of the life and writings of Mr. Hales.-Des Maizeaux published a curious account of them in 1719.

[031]

Pfaffii Hist. Literaria, vol. ii. p. 303.

[032]

Burigni's Life of Grotius, lib. ii. sect. 12.

[033]

Cent XVII, sect. 2, Part 2 (Note Y.)

[034]

Mr. James Nicholls's Calvinism and Arminianism compared. Vol. i. p. 597, 600, 634, 636.

[035]

See Mr. Dugald Stewart's first Dissertation, sect. III.

[036]

See Joannis Christopheri Locheri Dissertatio Epistolica Historiam libelli GrotianiDe Veritate Religionis Christianæcomplectens, 1725, in quarto; and the Journal de Scavans for the year 1724.

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