FOOTNOTES.

FOOTNOTES.

[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. Typographum M. 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, "Anno M. D. C." [Transcriber's note: Apostrophic date 1600] Hora Ruit.^[008] Æt.xv. Under the engraving the following verses are printed,

[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 the Dissertation 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 Sermon sur 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's History 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's Articles of the Synod of Dort, to which he has prefixed the History of the Events which made way for that Synod: it is severely censured by Mr. James Nichols, in his Calvinism and Arminianism compared. Introd. cxlii.

The Abridgment of Brand's History, was translated into the English language and published in 1724-25[**Modern presentation.] by M. 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.

[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 now in integro to 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's Calvinism 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 moderne Vol. 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 Grotiani De Veritate Religionis Christianæ complectens, 1725, in quarto; and the Journal de Scavans for the year 1724.

[037]

See Nichols's Calvinism and Arminianism compared, vol. i. p. 289.

[038]

On the respect, which the Church of England considers to be due to the writings of the early Fathers, see the excellent Appendix to the Sermons of Dr. Jebb, the Right Reverend Bishop of Limerick.

[039]

Vol. iii. L. 38. This letter merits a serious perusal.

[040]

Dict. Historique, Preliminaire, p. xxix.

[041]

Vol.1. p. 121

[042]

Those, who will read his life, published by the writer of these pages, with other Tracts, in 1819, will not, it is believed, think this too strong an assertion. Is it not to be earnestly hoped, that in the distress by which we are now visited, and the greater distress with which we are threatened, many St. Vincents will appear?

[043]

Mosheim's Ecc. Hist. ch. ii. sect. ii. part. ii. and Bynkershock's Quest. Juris publici, lib. ii. ch. 18.

[044]

Le Clerc, (Bib. Anc. et Mod. vol. xxiii. Art. iv.) strenuously objects to this representation of Dr. Mosheim. "The Arminians," he says, "have introduced no dogma as necessary to salvation, which was unknown to the framers of their Confession of Faith; neither have they retrenched from it, any article essential to faith." He however observes, "that there are many ways of explaining dogmas." Now, the same dogma explained in two ways, amounts to two dogmas.

[045]

See the third part of "the last of Bossuet's Six Addresses to the Protestants," and the passages which he cites in it from Jurieu.

For the actual state of Religious Doctrine, both in the Lutheran and Reformed Churches of Germany, the reader may usefully consult, "The State of the Protestant Religion in Germany, in a series of Discourses preached before the University of Cambridge, by the Rev. Hugh James Rose, M.A. 8vo. 1825;" and "Entretiens Philosophiques sur la Re-union des differens communions chretiens, par feu M. le Baron Starck, Ministre Protestant, et premier predicateur, de la Cour de Hesse Darmstadt, &c. 8vo. 1818;" and "Tabaraud's Histoire des Re-unions des Chrêtiens."

[046]

Tom. XLVI. Art. 12. p. 208.

[047]

Page 283.

[048]

Page 284, 285.

[049]

Page 286.

[050]

Page 287.

[051]

Page 288.

[052]

Page 288.

[053]

Page 291.

[054]

Page 292.

[055]

Page 293.

[056]

Page 294.

[057]

Page 296.

[058]

Page 298.

[059]

Page 299.

[060]

Page 300. M. Le Clerc, (Sentimens de quelques Theologiens de Hollande, dix-septieme Lettre) defends Grotius with great ability against the charge of Socinianism: he justly observes, that, his abstaining from unpleasing propositions, his silence on offensive doctrines, and his conciliating expressions, should not too easily be accounted proofs, of belief of his precise sentiments of any particular tenets. Grotius, says Le Clerc, was like an arbitrator, who, to bring to amity the parties in difference, recommends to each, that he should give something of what he himself considers to be his strict right.

[061]

Ep. 363. p. 364

[062]

Ep. 491. p. 195.

[063]

Ep. 494. p. 896.

[064]

Ep. 1706. p. 736.

[065]

Comparison of Calvinism and Arminianism. vol. ii. p. 560.

[066]

Ib. Vol. ii. p. 609.

[067]

Ep. 1538. p. 573, 690, 926.

[068]

Ep. 528. p. 400.

[069]