[636] Vin. Grot. p. 506.
[637] Vin. Grot. p. 505.
[638] Tom. 4. p. 180.
[639] See Vie du P. Petau, Niceron, t. 37. p. 159.
[XXIII.] That which contributed to the removal of Grotius's prejudices against the Catholic Church was undoubtedly the project he had formed of reconciling all the different parties which divide Christendom. He saw well the necessity of having the Catholics on his side; and he flattered himself that having gained them, he would easily bring over the rest. M. Huet did not think such a project absolutely chimerical[640]: "The religious differences, says he, which have long disturbed the peace of Christians, are not impossible to be accommodated. If the parties would set about it sincerely, without obstinacy or private interest, they would soon find ways of accommodation; but some of all parties are so warm, that they censure such of their own party as seek to accommodate differences, with no less severity than they do their adversaries. With what presumptuous rigour did Rivetus the Minister treat Grotius for proposing the means of peace? Grotius, in a modest answer, humbles his pride without naming him; humorously pointing him out by that title taken from Catullus[641], Adversus quemdam opaca quem facit bonum barba."
M. Bayle differed from M. Huet concerning the attempt to unite the different religions: he thinks it as great a chimera as the Philosophers stone, or the quadrature of the circle. The truth is, to hope for success in such a project, one must suppose in all men a sincere love of truth, and a readiness to renounce their prejudices, good understandings, and upright hearts.
In this undertaking one essential thing, which must not be forgot, is, that if the Catholic Church, by a condescendance worthy of her charity and her desire that all men should come to the knowledge of the truth, should remit some point of her discipline, she cannot shew this indulgence with regard to any tenet condemned by the Council of Trent, without betraying her principles: there is therefore only one way of reunion, namely, that those who separated from the Catholic Church acknowledge that they have no argument that can justify their schism, and humbly praying to be received into the bosom of their mother, seek to obtain this favour by sacrificing their errors.
It was very common in the last age for men to busy themselves in finding out ways of reconciliation between the Protestants and Roman Catholics: the Reformed set about it; and I cannot forbear relating here the extravagance of Cregutius, Minister of Montelemar, who in a small treatise, which I have in Manuscript, on the question, Whether an union with the Romish Church is to be hoped for or not? decides it in the affirmative, provided (says he) the Church of Rome begin with renouncing the doctrine of transubstantiation: of which he doth not despair. Grotius with more good sense laboured from his youth in the grand project of reconciling all the parties into which Christians are divided. His good intentions were known to Europe before his escape from Louvestein: Du Vair, Keeper of the Seals, complimented him on his design. "God, says he, has ordered it so that you should owe your deliverance entirely to him, to the end that being delivered from worldly distractions, you may employ the rare talents with which he has entrusted you, in promoting that work which is no doubt most agreeable to him, namely the common peace of Christendom by a reunion of all the members which have separated from their spiritual mother, in whom they or their fathers were conceived. And for as much as it is the thing which many men of honour expect[642] from you, I cannot forbear rejoicing with them, and accelerating by my applause such a happy course." Grotius's answer confirmed the Keeper of the Seals in the idea he had entertained. "God is my witness, says he, how much I am afflicted when I compare the first ages of the Church with our unhappy times, in which the people, differing in articles of faith, have divided into factions, and thereby given occasion to wars of which even the nations of the heathen would have been ashamed. There are doubtless many good men, who grieve to see such a great evil; and, preserving charity for all Christians, ardently desire to see union restored; and are disposed to procure this great blessing by following the Apostle's counsel, to bear with the infirmities of others, and extend their patience and candour to their utmost length: but those rigid notions, which a party spirit has instilled into many, is a great obstacle to the obtaining of this happiness. May God pour out a spirit of charity and meekness on the heads of the Church, on Kings and Potentates, that, surmounting every difficulty, they may without delay restore to the Church her primitive beauty, and above all a solid peace, without prejudice to truth. Many thousands, of whom I am one, pray without ceasing for the execution of this pious design, and desire nothing more than to be employed in it."
Filled with this idea, he proposed to Lewis XIII, in his dedication Of the Rights of War and Peace, to compose the differences of the Churches, and direct the age in which he lived how to terminate them in conformity to the sentiments of that time, when all allow that Christianity was in its purity. He imagined the alliance between France and England would facilitate the execution of a project worthy of such mighty Kings: he had it so much at heart, that he thought himself destined to labour in it from his mother's womb[643]. "It is a vocation, says he to his brother, which God has given me.—I have many witnesses, he writes to Duræus[644], who knew me in my native country, and can attest not only how much I have desired, but also how much I have laboured to lessen the disputes among Christians, in order to promote gradually the restoration of unity. I might even appeal to yourself, in relation to what has since been done both in Germany and Sweden.—I shall never cease, he says to his brother[645], my utmost endeavours for establishing peace among Christians; and if I should not succeed, it will be honourable to die in such a pious enterprize."
He had the consolation to be seconded in his pacific projects by Duræus, a Clergyman in Sweden, with whom he cultivated a correspondence for advancing the coalition of Christians[646]. "What you labour in with so much zeal is precisely what I have been employed about since I began to have any relish for divine things. Experience teaches me how many difficulties we must expect both from Statesmen and Divines bigotted to their own opinions, and averse to those of others: but all these obstacles ought not to prevent our undertaking such a good work: if we do not succeed, we shall at least enjoy the satisfaction of having entertained very sublime ideas. For my part, as I have done it already, so I shall still continue to recommend to the High Chancellor your piety, your learning, your good intentions, and your zeal, to which I ardently wish success; and the accounts of your progress from time to time will give me the greatest pleasure.—Duræus's enterprize is attended with particular difficulties at this time, he writes to Berneggerus[647]: but things as difficult have often had a happy issue: besides, it affords much satisfaction to a man's conscience to have attempted what is highly useful, even though he should fail of success."