XXII. In the examination of the other articles, which divide the Roman Catholics from the Protestants, Grotius continued to lean towards the Romish Church. In 1638 he acknowledges in a letter to Corvinus[602], that pious and able men, who were well disposed towards the Protestants, owned they were mistaken in the decision of the princ.i.p.al controversies between the Protestants and the Romish Church.

After the year 1640 he took no offence at the use of images in churches, and prayers for the dead. He writes to his brother this year[603], "The Lutherans have images, and there are some in several places of England.

Montaigue and others have proved that it is not idolatry to have recourse to the prayers of the Apostles and Martyrs."

He explains himself afterwards much more strongly in favour of the Romish Church. He was persuaded[604] that the Cherubims of Moses clearly shewed that images were not forbid. "The honour due to Martyrs, says he, in his _Via ad pacem_[605], is much greater than what we owe to living Saints, because the Apocalypse tells us, that the Martyrs reign with Jesus Christ: there is therefore no harm in publicly testifying our esteem for them, and celebrating their memories on days set apart for that purpose, and in the places where they suffered martyrdom. The Protestants acknowledge that they pray for the Church: they are in the wrong therefore to look on those as Idolaters; who, agreeable to the opinion of several ancients, think the knowledge of our wants and our prayers may be communicated to the Martyrs by a revelation from G.o.d, or by the ministry of Angels. Such, he says in another place[606], as think it idolatry to address, the Martyrs, that they may pray for us, accuse St. Chrysostom, and the other holy Doctors of the Greek and Latin Church, of a horrible crime. For my part, I dare not do this; neither would I blame those who abstain from praying to the Saints. I have also said that true Relics of true Martyrs deserve to be respected."

In fine, in his _Votum pro pace_[607], he proves by a long series of pa.s.sages from the Fathers, that the invocation of saints was used by the ancient Church, and therefore cannot be treated as idolatry; that there is no law in the Gospel against the use of Images in Churches, that it cannot be said they are forbid by the law of nature, and that in the times of St. Ambrose and St. Augustine the relics of Martyrs were honoured in the Church. He defends in several places Praying for the Dead, which was practised in all the Churches of the East, as well as of the West[608]: he proves that the ancient Church prayed for the Dead, and that St. Augustine[609] regarded the opposers of this practice as heretics. He maintains[610] that every ancient liturgy has prayers for the Dead, and that as Tertullian relates, they were used in all the Churches in his time. He a.s.serts[611], that the Jews knew and admitted of a Purgatory. One of the articles which made most noise in the beginning of the grand Schism in the sixteenth Century was that of justification, Grotius declares[612], that the more he examined the Scriptures, the greater agreement he discovered between them and the tradition of the Roman Church concerning justification. He was persuaded that it had the same idea of the Catholic Church mentioned in the Creed, as the ancients entertained. He would have men submit to the decisions of general councils[613]; and maintains that a pious and peaceable man ought not to contradict them when their decrees are received by almost all the Churches, especially those which were founded by the Apostles.

He means no doubt the Council of Trent.

Grotius must have supposed that the Church could not err, when he wrote[614], "The Bishops of Rome may be in an error, but they cannot long remain, in it, if they adhere to the universal Church." He was persuaded that we run no danger in embracing a doctrine taught by the Greek and Latin Churches[615]: "For, says he, the points in which these two Churches agree have been decided by the Apostles or by general Councils." He maintains that expressions tho' new, ought to be received in Theology[616], when they are supported by the authority of General Councils. This was in opposition to the Protestants, who maintained that the term transubstantiation ought to be rejected on account of its novelty. He is positive that such as depart from what was practised by the whole Church, and confirmed by Councils[617], are guilty of a most insolent folly, as St. Augustine said. He acknowledged the utility of tradition. Had he lived in the time of the Apostles he would have believed, he tells us, what they said, as well as what they wrote[618].

He was persuaded that the goodness of G.o.d[619] had not permitted the doctrine of the universal Church to be corrupted, though the manners of the Pastors of the Church might be reprehensible. He entertained the same opinion, he tells us[620], concerning the authority of the Fathers as the ill.u.s.trious Father Petavius in the Prolegomena prefixed to his most useful body of Divinity.

The works of the Apostolical Fathers were, next to the Scriptures, Grotius's favourite study. When he heard that the Epistle of St.

Clement, which had been long lost to the world, was published in England by Junius[621], from a Ma.n.u.script brought from Egypt, and written about the time of the Council of Nice, he expressed his satisfaction to Descordes[622], in a letter from Hamburg, dated June 1, 1633. "You gave me great pleasure by informing me of the discovery of the Epistle of St.

Clement of Rome. No pains should be spared to recover those Fragments, which partake much of the nature of the apostolical Writings: and they ought not to be wholly rejected on account of interpolations: we must do with them as with metals, separate the dross from the pure metal. Would to G.o.d that Father Sirmond, or some one of his society like him, would give us the Epistle of Barnabas, from which there are some quotations in Clement of Alexandria. I remember to have heard Father Sirmond himself say that the Jesuits have this letter."

St. Clement's Epistle was not sent to Grotius till after his departure from Hamburg, and arrival at Francfort[623]. He examined it immediately, and wrote his thoughts of it, July 17, to the famous Jerom Bignon, Advocate-General: After reading it over and over, he remained satisfied that it was the same which Photius had seen, and which St. Jerom, Clement of Alexandria, and before them St. Irenaeus, had; and which was written in the end of Nero's reign, or some years before that of Vespasian; and that it was most authentic, without the least interpolation. As to the second Epistle, ascribed to St. Clement, he did not think it written by that Pope: but at the same time did not question its being a work of the first Century. Grotius agrees in this with the most learned Critics even among the Roman Catholics[624].

He obtained a sight of St. Barnabas's[625] Epistle, of which he was so desirous; but he had not the satisfaction to see it printed. Usher undertook to publish it in 1643; but before it was finished a fire consumed at Oxford what was already printed[626]. Two years after, Father Menard's edition appeared: but this was the year of Grotius's death. To return to his opinion concerning the points controverted between the Roman Catholics and Protestants: he speaks with great contempt of the inadmissibility[627] of grace. His treatise _Of faith and works_ is written against this error. He maintains that it is the most pernicious system that can be introduced; that it is not to be found in any of the Fathers; and was not so much as tolerated in ancient times.

He proves that fasting was very early observed in the Church, as we may be convinced by reading St. Irenaeus[628]; that Lent was always observed by the ancient Church; that the sign of the Cross has something respectable in it, and was used in the first ages, as Tertullian, and others after him, observe; that Virginity[629] is a more perfect state than marriage, as the Fathers taught; that the Romish Church preserved the ancient discipline of the Western Church with regard to the celibacy of the Priests; that Jesus Christ himself taught[630] that such as lived in celibacy were more proper for the ecclesiastical functions; that the African Church agreed in this point with that of Rome; and that, besides, the Romish Church did not refuse to communicate with Churches which permitted Priests to marry. Of all the religious orders he approved most of the congregation of the Fathers of the Oratory, and the inst.i.tution of the Jesuits, because the first retired when they pleased; and the others might leave the society with permission of their Superiors.

In fine, he speaks of the Council of Trent with great respect. "Those, he says[631], who shall read its Decrees 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 ancient Fathers, as may be seen by the pa.s.sages cited in the margin."

Such as were displeased with these pacific sentiments, objected to him that he had formerly thought otherwise. Laurentius wrote a piece on this subject, which is mentioned by Grotius in a letter to his brother[632], "Laurentius, says he, objects to me that what I have formerly written contradicts my later works: however, if they be examined by the true rules of criticism, no such contradiction will be found. Farther, if, as I have advanced in years, conversation with able men, and a more perfect examination, have made me change my sentiments, I ought not on that account to be accused of inconstancy, no more than St. Augustin, who retracted many things." He again touches on this point in his _Votum pro pace_[633]. "If in my youth, says he, having less knowledge than now, the prejudices of education, or a blind attachment to authors of same, carried me too great lengths, shall I not be permitted at present, when I am old, to adopt more reasonable sentiments, after long enquiry and a renunciation of all party spirit?"

It is not surprising that after such a declaration the zealous Clergy sought to render him odious. They printed a book against him, under the t.i.tle of _Grotius papista_[634]. It is certain that he gave the preference to the Roman Catholic religion above all the others, and it has even been reported that he promised to M. Bignon, before leaving Paris, to declare himself openly a Roman Catholic[635]. It has also been said that M. Arnaud a.s.serted, that he was informed by a man of honour, who had it from M. Bignon, that Grotius, on setting out for Sweden, declared to this last Gentleman, that as soon as he came back he would make profession of the Roman Catholic Religion. The Jesuits have published a Flemish book under the t.i.tle of the _Testament of Grotius_[636], in which they advance that he was ready to turn Roman Catholic: the Author of _Vindiciae Grotianae_ has pretended to confute this a.s.sertion by some pa.s.sages in Grotius's earlier works: but his reasoning must appear absurd, since it was only in the latter part of his life that he preferred the Romish Religion. A Protestant, who could not deny that Grotius gave the preference to the Roman Catholic religion, has ventured to advance, that it was perhaps with a view to be made a Cardinal: this wretched conjecture is Osiander's; but besides that Grotius had a wife of whom he was very fond, he was a man incapable of embracing an opinion from motives of interest.

It is very certain that Grotius was most intimate with Father Petau, who cultivated his friendship (as this learned Jesuit tells us himself in one of his letters) in hopes of bringing him to an open profession of the Roman Catholic faith. This gave M. Varlois occasion to say, in his elogium of Father Petau[637], "What did he not do to gain over the ill.u.s.trious Grotius to the Catholic Religion? He did not dislike us, he was even almost one of us, since he publicly declared his acceptance of the doctrine of the Council of Trent. One thing only was wanting to him, to resort to our Churches, which he only deferred till he could bring many with him to the unity of the Catholic faith." Father Briet says much the same in his _Annals of the World_ for the year 1645. "This year died Hugo Grotius, the honour and glory of men of learning: his intention was to die a Catholic, but he wanted time; for, as he a.s.sured me, he believed as we do."

We read in the _Menagiana_[638], that when Grotius's death was known at Paris, Father Petau, persuaded that he was a Catholic at heart, said ma.s.s for his soul: it was even reported at that time, if we may believe the compiler of those Anecdotes, that Grotius wanted to declare himself before his journey to Sweden, but was advised by Father Petau to go there first, and return afterwards to Paris to settle, and fulfil his resolution. It is improbable that such a zealous Catholic as Father Petau would advise Grotius to defer for a moment the edification of all the Catholics by his return to the Church; but it is certain that Father Petau said ma.s.s for his friend. The tradition of this fact is preferred among the Jesuits, and there are people of credit alive who remember to have heard it affirmed for certain by Father Harduin and M. Huet Bishop of Avranches[639].

As Grotius's religion was a problem to many, Menage wrote an Epigram on this occasion, the sense of which is, that as many different sects claimed his religion, as there were towns which contended for the birth of Homer:

Smyrna, Rhodes, Colophon, Salamis, Argos, Athenae, Siderei certant vatis de patria Homeri: Grotiadae certant de religione Socinus, Arrius, Arminius, Calvinus, Roma, Lutherus.

FOOTNOTES:

[602] Ep. 966. p. 434.

[603] Ep. 489. p. 894.

[604] Ep. 622. p. 943.

[605] Via ad pacem, p. 623, art. xx.

[606] Animad. in animad. ad. ar. 19. p. 645.

[607] P. 705.

[608] Via ad pacem, p. 626.

[609] Votum pro pace, p. 916.

[610] Animad. in animad. p. 646.

[611] Via ad pacem, p. 626. Animad. in anim. p. 646

[612] Ep. 622. p. 943.

[613] Votum pro pace, p. 727.

[614] Ep. 613. p. 940.

[615] Ep. 668. p. 957.

[616] Via ad pacem art. 1. p. 615.

[617] Art. 7. p. 617.

[618] Via ad pacem, p. 628. Anim. in anim. p. 647. Votum pro pace, p.

724.

[619] Anim. in anim. p. 642.

[620] Votum pro pace, p. 681.

[621] Tillem. t. 2. p. 158.

[622] Ep. 318. p. 113.

[623] Ep. 357. p. 124.

[624] Tillemont, t. 2. n. 13. p. 567.

[625] Ep. 391. p. 866.

[626] Fabric. Bib. Graec. l. 4. p. 174. tom. 3.

[627] Commen. ad loca de Antichrist. Anim. in anim. p. 649.

[628] Commen. ad loca de Antichrist. Via ad pacem, p. 617.

[629] Votum pro pace, p. 750.

[630] Matt. xix. 12. 1 Cor. vii.