Essays, 1882, pp. 51-53.
[627] Land, "In Memory of Spinoza," in Spinoza: Four Essays, pp. 57-58;
Sigwart, as there cited; Pollock, Spinoza, p. 12. Cp. however,
Martineau, p. 101, note.
[628] Renati Des Cartes Princip. Philos. more geometrico demonstratæ,
1663.
[629] Cp. Martineau, pp. 46, 57.
[630] Reprinted in 1674, without place-name, and with the imprint of
an imaginary Hamburg publisher.
[631] Tractatus, c. 15.
[632] Ep. xxiv, to Oldenburg.
[633] Epp. lviii, lx, to Boxel.
[634] Ep. xxiii, to Oldenburg.
[635] Ep. xxiv.
[636] Ep. xxxiv, to W. van Bleyenberg.
[637] Ep. xlvii, to Jellis, Feb. 1671.
[638] Ep. xix, 1675, to Oldenburg.
[639] "Spinozism is atheistic, and has no valid ground for retaining
the word 'God'" (Martineau, p. 349). This estimate is systematically
made good by Prof. E. E. Powell of Miami University in his Spinoza and
Religion (1906). See in particular ch. v. The summing-up is that "the
right name for Spinoza's philosophy is Atheistic Monism" (pp. 339-40).
[640] Ethica, pt. i, App.; pt. ii, end; pt. v, prop. 41, schol. Cp. the
Letters, passim.
[641] The solution is, of course, that the attitude of the will in
the forming of opinion may or may not be passionally perverse, in the
sense of being inconsistent. To show that it is inconsistent may be
a means of enlightening it; and an aspersion to that effect may be
medicinal. Spinoza might truly have said that passional perversity
was at least as common on the orthodox side as on the other. In any
case, he quashes his own criticism of Bacon. Cp. the author's essay
on Spinoza in Pioneer Humanists.
[642] Pt. iv, prop. 68, schol.
[643] Ep. 1; 2 June, 1674.
[644] Colerus, as cited, p. liv. Cuper appears to have been genuinely
anti-Spinozist, while his opponent, Breitburg, or Bredenburg, of
Rotterdam, was a Spinozist. Both were members of the society of
"Collegiants," a body of non-dogmatic Christians, which for a time
was broken up through their dissensions. Mosheim, 17 Cent. sec. ii,
pt. ii, ch. vii, § 2, and note.
[645] Theologisch, Philosophisch, en Historisch process voor God,
tegen allerley Atheisten. By Francis Ridder, Rotterdam, 1678.
[646] L'Impiétié Convaincu, "par Pierre Yvon," Amsterdam, 1681. Really
by the Sieur Noël Aubert de Versé. This appears to have been reprinted
in 1685 under the title L'Impie convaincu, ou Dissertation contre
Spinosa, ou l'on réfute les fondemens de son athéisme.
[647] See Fox Bourne's Life of Locke, ii, 282-83, as to Locke's
friendly relations with the Remonstrants in 1683-89.
[648] See the summary of his argument by Alexandre Westphal, Les
Sources du Pentateuque, 1888, i, 78 sq.
[649] Mosheim, Reid's ed. p. 836; Martineau, pp. 327-28. The first
MS. of the treatise of Spinoza, De Deo et Homine, found and published
in the nineteenth century, bore a note which showed it to have
been used by a sect of Christian Spinozists. See Janet's ed. 1878,
p. 3. They altered the text, putting "faith" for "opinion." Id. p. 53,
notes.
[650] Edwards, Gangræna, as before cited.
[651] Discourse of Freethinking, p. 28.
[652] Colerus, as cited, p. lviii.
[653] First ed. Rotterdam, 2 vols. folio, 1696.
[654] Albert Cazes, Pierre Bayle, sa vie, ses idées, son influence,
son oeuvre, 1905, pp. 6, 7.
[655] A movement of skepticism had probably been first set up in
the young Bayle by Montaigne, who was one of his favourite authors
before his conversion (Cazes, p. 5). Montaigne, it will be remembered,
had been a fanatic in his youth. Thus three typical skeptics of the
sixteenth, seventeenth, and eighteenth centuries had known what it
was to be Catholic believers.
[656] Cp. the essay on The Skepticism of Bayle in Sir J. F. Stephen's
Horæ Sabbaticæ, vol. iii, and the remarks of Perrens, Les Libertins,
pp. 331-37.
[657] Éloge de M. le Cardinal Polignac prefixed to Bougainville's
translation, L'Anti-Lucrèce, 1767, i, 141. Bayle's quoted words are:
"Oui, monsieur, je suis bon Protestant, et dans toute la force du mot;
car au fond de mon âme je proteste contre tout ce qui se dit et tout
ce qui se fait."
[658] Cp. the testimony of Bonet-Maury, Histoire de la liberté
de conscience en France, 1900, p. 55. Besides the writings above
cited, note, in the Dictionnaire, art. Mahomet, § ix; art. Conecte;
art. Simonide, notes H and G; art. Sponde, note C.
[659] Commentaire philosophique sur la parabole: Contrains-les
d'entrer, 2e ptie, vi. Cp. the Critique générale de l'histoire du
Calvinisme du Père Maimbourg, passim.
[660] See pref. to Eng. tr. of Hotman's Franco-Gallia, 1711.
[661] Rep. at Amsterdam, 1788, under the title, Voeux d'un
Patriote. Jurieu's authorship is not certain. Cp. Ch. Nodier, Mélanges
tirés d'une petite bibliothèque, 1829, p. 357. But it is more likely
than the alternative ascription to Le Vassor. The book made such
a sensation that the police of Louis XIV destroyed every copy they
could find; and in 1772 the Chancelier Maupeou was said to have paid
500 livres for a copy at auction over the Duc d'Orléans.
[662] Ed. 1766, p. 7.
[663] The Tractatus Theologico-Politicus had been translated into
French in 1678 by Saint-Glain, a Protestant, who gave it no fewer
than three other titles in succession to evade prosecution. (Note
to Colerus in Gfrörer's ed. of Spinoza, p. xlix.) In addition to
the work of Aubert de Versé, above mentioned, replies were published
by Simon, De la Motte (minister of the Savoy Chapel, London), Lami,
a Benedictine, and others. Their spirit may be divined from Lami's
title, Nouvel athéisme renversé, 1706.
[664] Tom. I. § ii, ch. ix (ed. 1864, i, 134. 177).
[665] The destruction of Protestant liberties was not the work of
the single Act of Revocation. It had begun in detail as early as