[Sidenote:  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 a King (James I.), it is certain that the latter alone can boast of a Newton, a Locke, a Clarke, or a Boyle.  Archbishop Usher is said to have lived a Calvinist; and died an Arminian.  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!”

XII. 2.

Grotius’s Religious Sentiments.

[Sidenote:  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.

[Sidenote:  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,—­