drew upon them much opposition, and many bitter reproaches. They received, as the first fruits of their charitable zeal, the odious appellations of Atheists, Deists, and Socinians, both from the Roman Catholics and the more rigid of the contending protestant parties; but, on the restoration of Charles II., they were raised to the first dignities of the church, and were deservedly holden in general esteem. It is also well known, that, even at the present time, the church of England is chiefly governed by Latitudinarians of this kind, though there be among both bishops and clergy, from time to time, ecclesiastics who breathe the narrow and despotic spirit of Laud, and who, in the language of faction, are called HighChurchmen, or Church-Tories.* tain religious tenets, more especially those that || were debated between the Arminians and Calvinists. To lessen the breach that kept these two great communities at such a distance from each other, the arbitrators, already mentioned, endeavoured to draw them out of their narrow enclosures, to render their charity more extensive, and widen the paths of salvation, which bigotry and party-rage had been labouring to render inaccessible to many good Christians. This noble and truly evangelical method of proceeding procured to its authors the denomination of Latitudinarians.* Their views, indeed, were generous and extensive. They were zealously attached to the forms of ecclesiastical government and worship that were established in the church of England, and they recommended episcopacy with all the strength XXV. No sooner was Charles II. re-estaand power of their eloquence; but they did not blished on the throne of his ancestors, than the go so far as to look upon it as of divine in- ancient forms of ecclesiastical government and stitution, or as absolutely and indispensably public worship were restored with him, and necessary to the constitution of a Christian the bishops reinstated in their dignities and church; and hence they maintained, that those honours. The Non-conformists hoped, that who followed other forms of government and they should be allowed to share some part of worship, were not, on that account, to be ex- the honours and revenues of the church; but cluded from their communion, or to forfeit the their expectations were totally disappointed, title of brethren. As to the doctrinal part of and the face of affairs changed very suddenly religion, they took the system of the famous with respect to them; for Charles subjected to Episcopius for their model; and, like him, re- the government of bishops, not only the church duced the fundamental doctrines of Christiani- of Ireland, but also that of Scotland, a nation ty (or those doctrines, the belief of which is which was peculiarly attached to the ecclesias necessary to salvation,) to a few points. By this tical discipline and polity of Geneva; and, in manner of proceeding, they showed, that nei- 1662, a public law was enacted, by which all ther the Episcopalians, who, generally speak- who refused to observe the rites, and subscribe ng, embraced the sentiments of the Armini- the doctrines of the church of England, were ans, nor the Presbyterians and Independents, entirely excluded from its communion. From who as generally adopted the doctrine of Cal- this period until the reign of William III. the vin, had any reason to oppose each other with Non-conformists were in a precarious and such animosity and bitterness, since the sub-changing situation, sometimes involved in cajects of their debates were matters of an indifferent nature, with respect to salvation, and might be variously explained and understood,|| without any prejudice to their eternal interests. The chief leaders of these Latitudina~ians were Hales and Chillingworth, whose names are still pronounced in England with that veneration which is due to distinguished wisdom and rational piety. The respectable names of More, Cudworth, Gale, Whichcot, and Tillotson, add a high degree of lustre to this eminent list. The undertaking of these great men, was indeed bold and perilous; and it * See Burnet's History of his own Time, vol. i. book ii. †The life of the ingenious and worthy Mr. Hales was composed in English by M. Des-Maizeaux, and published at London in 1719; it was considerably augmented in the Latin translation of it, which I prefixed to the account of the synod of Dordrecht, drawn from the letters of that great man, and published at Hamburg in 1724. A life of Mr. Hales, written in French, is to be found in the first volume of the French translation of Chillingworth's Religion of Protestants, a safe Way to Salvation. The life of Chillingworth also was drawn up by Des-Maizeaux in English: and a French translation of it appeared in 1730, at the head of the excellent book now mentioned, which was also translated into that language, and published at Amsterdam in 1730. Those who are desirous of acquiring a thorough knowledge of the doctrines, government, laws, and present state of the church of England, will do well to read the history of these two men, and more especially to peruse Chillingworth's admirable book already mentioned. lamity and trouble, at others enjoying some intervals of tranquillity and gleams of hope, according to the varying spirit of the court and ministry, but never entirely free from perplexities and fears. But, in 1689, their affairs took a favourable turn, when a bill for the toleration of all protestant dissenters from the church of England, except the Socinians, passed in parliament almost without opposi tion, and delivered them from the penal laws to which they had been subjected by the act of uniformity, and other statutes enacted under the sway of the Stuart family.§ Nor did the *See Rapin's Dissertation on the Whigs and Tories. See an admirable defence of the Latitudinarian divines, in a book entitled, The Principles and Practices of certain moderate Divines of the Church of England (greatly misunderstood) truly represented and defended, London, 1670. This book was written by Dr. Fowler, afterwards bishop of Gloucester. N. This was the famous Act of Uniformity, in consequence of which the validity of presbyterian ordination was renounced, the ministration of the foreign churches were disowned, the terms of conformity rendered more difficult, and raised higher than before the civil wars; and by which (contrary to the manner of proceeding in the times of Elizabeth and Cromwell, both of whom reserved for the subsistence of each ejected clergyman a fifth part of his benefice) no provision was made for those who should be deprived of their livings. See Wilkins' Concilia Magnæ Britanniæ et Hiberniæ, tom. iv. p. 573.-Burnet's History of his own Time, vol. ii. p. 190, &c. Neal's History of the Puritans, vol. iv. p. 358. See the whole fourth volume of Neal's History. protestant dissenters in England enjoy, alone, || the benefits of this act; for it extended also to the Scottish church, which was permitted thereby to follow the ecclesiastical discipline of Geneva, and was delivered from the jurisdiction of bishops, and from the forms of worship that were annexed to episcopacy. It is from this period that the non-conformists date the liberty and tranquillity they have long been blessed with, and which they still enjoy; but it is also observable, that it is to the transactions carried on during this period, in favour of religious liberty, that we must chiefly impute the multitude of religious sects and factions, that start up from time to time in that free and happy island, and involve its inhabitants in the perplexities of religious division and controversy.* XXVI. In the reign of King William, and in the year 1689, the divisions among the friends of episcopacy ran high, and terminated in that famous schism in the church of England, which has never hitherto been entirely healed. Sancroft, archbishop of Canterbury, and seven of the other bishops,† all of whom were eminently distinguished both by their learning and their virtue, deemed it unlawful to take the oath of allegiance to the new king, from a mistaken notion that James II., though banished from his dominions, remained their rightful sovereign. As these scruples were deeply rooted, and no arguments or exhortations could engage these prelates to acknowledge the title of the prince of Orange to the crown of Great Britain, they were deprived of their ecclesiastical dignities, and their sees were filled by other men of eminent merit. The deposed bishops and clergy formed a new episcopal church, which differed, in some points of doctrine, and certain circumstances of public worship, from the established church. The members of this new religious community were denominated Non-jurors, on account of their refusing to take the oath of allegiance, and were also called the High-Church party, on account of the high notions they entertain'd of the dignity and power of the church, and the extent they gave to its prerogatives and jurisdiction. Those, on the other hand, who disapproved this schism, who distinguished themselves by their charity and moderation toward dissenters, and were less ardent in extending the limits of ecclesiastical authority, were denominated Low-Churchmen.* The bishops who were deprived of their sees, and those who embarked in their cause, maintained openly that the church was not dependent on the jurisdiction of the king or the parliament, but was subject to the authority of God alone, and empowered to govern itself by its own laws; that consequently the sentence, pronounced against these prelates by the great council of the nation, was destitute both of justice and validity; and that it was only by the decree of an ecclesiastical council that a bishop could be deposed. These high notions of the authority and prerogatives of the church were maintained and propagated, with peculiar zeal, by the famous Henry Dodwell, who led the way in this important cause, and who, by his example and abilities, formed a considerable number of champions for its defence. Hence arose a very nice and intricate controversy, concerning the nature, privileges, and authority of the church, which has not yet been brought to a satisfactory conclusion.t XXVII. The Non-jurors or High-Church tainly, with great propriety, to the Non-jurors, who *The denomination of High-church is given cerhave very proud notions of church power; but it is commonly used in a more extensive signification, and is applied to all those who, though far from being Non-jurors, or otherwise disaffected to the present happy establishment, yet form pompous and ambitious conceptions of the authority and jurisdic tion of the church, and would raise it to an absolute exemption from all human control. Many such are to be found even among those who go under the ge neral denomination of the Low-Church party. son. Dodwell himself was deprived of his profes sorship of history, for refusing to take the oath of allegiance to King William and Queen Mary; and this circumstance, no doubt, augmented the zeal with which he interested himself in the defence of the bishops, who were suspended for the same rea It was on this occasion that he published his "Cautionary Discourse of Schism, with a particular regard to the case of the bishops, who are suspended for refusing to take the new oath." This book was fully refuted by the learned Dr. Hody, in 1691, in a work entitled, "The Unreasonableness of a Separation from the new Bishops: or a Treatise out of Ecclesiastical History, showing, that although a bishop was unjustly deprived, neither he nor the church ever made a separation, if the successor was not a heretic;" translated out of an ancient Greek manu script (among the Baroccian MSS.) in the public library at Oxford. The learned author translated this work afterwards into Latin, and prefixed to it some pieces out of ecclesiastical antiquity, relative to the same subject. Dodwell published, in 1692, an answer to it, which he called, "A Vindication of the deprived Bishops," &c., to which Dr. Hody replied, in a treatise entitled, "The Case of the Sees vacant by an unjust or uncanonical Deprivation stated, in reply to the Vindication," &c. The con. troversy did not end here; for it was extremely diffi. be seen at length in the Appendix, subjoined to the fourth volume of Neal's History of the Puritans.It is entitled, An Act for exempting their Majesties' Protestant Subjects, dissenting from the Church of England, from the Penalties of certain Laws. In this bill the Corporation and Test acts are omitted, and consequently still remain in force. The Socinians are also excepted; but provision is made for Quakers, upon their making a solemn declaration, instead of taking the oaths to the government. This act excuses protestant dissenters from the penalties of the laws therein mentioned, provided they take the oaths to the government, and subscribe the doctrinal articles of the church of Eng-cult to reduce Mr. Dodwell to silence. Accordingly land. * Burnet's History of his own Time, vol. ii. p. 23. The other non-juring bishops were Lloyd, bishop of Norwich; Turner, of Ely; Kenn, of Bath and Wells; Frampton, of Gloucester; Thomas, of Worcester, Lake, of Chichester, and White, of Peterborough. Among these were Tillotson, Moore, Patrick, Kidder, Fowler, and Cumberland, names that will be ever pronounced with veneration by such as are capable of esteeming well employed learning and genuine piety, and that will always shine among the brightest ornaments of the church of England. Vol. II.-35 ne came forth a third time with his stiff and rigid polemics, and published, in 1695, his Defence of the Vindication of the deprived Bishops. The preface which he designed for this work, was at first suppressed, but appeared afterwards under the following title: "The Doctrine of the Church of England concerning the independency of the Clergy on the Lay. power, as to those rights of theirs which are purely spiritual, reconciled with our oath of supremacy and the lay-deprivation of the popish Bishops in the beginning of the Reformation." Several other pam. phlets were published on the subject of this contro versy. XXIX. Such were the controversies occasioned in Holland by the philosophy of Des-Carles, and the theological novelties of Cocceius. Hence arose the two powerful and numerous factions, distinguished by the denominations of Cocceians and Voetians, which still subsists though their debates are now less violent, and their champions somewhat more moderate than they were in former times. The Cocceian theology and the Cartesian philosophy have, indeed, no common features, nor any thing, in their respective tenets and principles, that was in the least adapted to form a connexion between them; and, in consequence, the debates they excited, and the factions they produced, had no natural relation to, or dependence on, each other. It nevertheless so happened, that the respective votaries of these very different sciences formed themselves into one sect; so far at least, that those who chose Cocceius for their guide in theology, took Des-Cartes for their master in philosophy.* This will appear less surprising when we consider, that the very same persons who opposed the progress of Car tesianism in Holland were the warm adversa men, who boast with peculiar ostentation of || power of the magistrate in matters of religion their orthodoxy, and treat the Low-Church as and ecclesiastical discipline, which produced unsound and schismatical, differ in several such a flaming division between Frederic Spanthings from the members of the episcopal heim and John Vander-Wayen. These, and church, in its present establishment; but they other debates of the like nature and imporare more particularly distinguished by the fol- tance rather discover the sentiments of certain lowing principles: 1. That it is never lawful | learned men, concerning some particular points for the people, under any provocation or pre- of religion and morality, than exhibit a clear text whatever, to resist the sovereign. This is view of the internal state of the Belgic church. called in England passive obedience, and is a The knowledge of this must be derived from doctrine warmly opposed by many, who think those controversies alone in which the whole it both lawful and necessary, in certain circum church, or at least the greatest part of its docstances, and in cases of an urgent and momen- tors, have been directly concerned. tous nature, to resist the prince for the happiness of the people. They maintain farther, 2. That the hereditary succession to the throne is of divine institution, and therefore can never be interrupted, suspended, or annulled, on any prutext: 3. That the church is subject to the jurisdiction, not of the civil magistrate, but of God alone, particularly in matters of a religious nature: 4. That, consequently, Sancroft, and the other bishops, deposed by King William III., remained, notwithstanding their deposition, true bishops, to the day of their death; and that those who were substituted in their places were the unjust possessors of other men's property: 5. That these unjust possessors of ecclesiastical dignities were rebels against the state, as well as schismatics in the church; and that all, therefore, who held communion with them, were also chargeable with rebellion and schism: 6. That this schism, which rends the church in pieces, is a most heinous sin, and that the punishment due to it must fall heavy upon all those who do not return sincerely to the true church, from which they have departed.* XXVIII. It will now be proper to change theries of the Cocceian theology; for this opposition, scene, and to consider a little the state of the equally levelled at these two great men and reformed church in Holland. The Dutch Cal- their respective systems, laid the Cartesians vinists thought themselves happy after the de- and Cocceians under a kind of necessity of feat of the Arminians, and were flattering them- uniting their force, in order to defend their selves with the agreeable prospect of enjoying cause, in a more effectual manner, against the long, in tranquillity and repose, the fruits of formidable attacks of their numerous advertheir victory, when new scenes of tumult arose saries. The Voetians were so called from from another quarter. Scarcely had they Gisbert Voet, a learned and eminent professor triumphed over the enemies of absolute predes- of divinity in the university of Utrecht, who tination, when, by an ill hap, they became the first sounded the alarm of this theologico-phiprey of intestine disputes, and were divided losophical war, and led on, with zeal, the poleamong themselves in such a deplorable man-mic legions against those who followed the ner, that, during the whole of this century, the standard of Des-Cartes and Cocceius. United Provinces were a scene of contention, XXX. The Cartesian philosophy, at its first animosity, and strife. It is not necessary to appearance, attracted the attention and esmention all the subjects of these religious quar-teem of many, and seemed more conformable rels; nor indeed would this be an easy task. We shall therefore pass over in silence the debates of certain divines, who disputed about some particular, though not very momentous, points of doctrine and discipline; such as those f the famous Voet and the learned DesMarets; as also the disputes of Salmasius, Boxhorn, Voet, and others, concerning usury, ornaments in dress, stage-plays, and other minute points of morality; and the contests of Apollonius, Trigland, and Vedelius, concerning the *See Whiston's Memoirs of his Life and Writings, vol. i. p. 30.-Hickes' Memoirs of the Life of John Kettlewell.-Nouveau Diction. Histor. et Crit. at the article Collier.-Ph. Masson, Histoire Critique la Repub. des Lettres, tom. xiii. p. 298. to truth and nature, as well as more elegant and pleasing in its aspect, than the intricate labyrinths of Peripatetic wisdom. It was considered in this light in Holland; it however met there with a formidable adversary, in 1639, in the famous Voet above mentioned, who taught theology with the greatest reputation, and gave plain intimations of his looking upon Cartesianism as a system of impiety, Voet was a man of uncommon application and immense learning; he had made an extraordinary progress in the various branches of erudition and philosophy; but he was not endowed *See Fred. Spanhemii Epistola de novissimi, iz Belgio Dissidiis, tom. ii. op. p. 973. with a large portion of that philosophical spirit, of learning, and was applied, both in the uni- XXXI. John Koch of Cocceius, a native of Bremen, and professor of divinity in the university of Leyden, might have certainly passed for a great man, had his vast erudition, his exuberant fancy, his ardent piety, and his uncommon application to the study of the Scriptures, been under the direction of a sound and solid judgment. This singular man introduced into theology a multitude of new tenets and strange notions, which had never before entered into the brain of any other mortal, or at least had never been heard of before his time. In the first place, as has been already hinted, his manner of explaining Scripture was totally different from that of Calvin and his followers. Departing entirely from the admirable simplicity that reigns in the commentaries of that great man, he represented the whole history of the Old Testament as a mirror, that held forth an accurate view of the transactions and events which were to happen in the church under the dispensation of the New Testament, and to the end of the world. He even went so far as to maintain, that the miracles, actions, and sufferings of Christ and of his apostles, during the course of their ministry, were types and images of future events. He affirmed, that the far greater part of the ancient prophecies foretold Christ's ministry and mediation, and the rise, progress, and revolutions of the church, not only under the figures of persons and transactions, but in a literal manner, and by the very sense of the words, used in these predictions; and he completed the extravagance of this chimerical system, by turning, with wonderful art and dexterity, into holy riddles and typical predictions, even those passages of the Old Testament which seemed intended for no Des-Cartes defended his principles, with his usual acuteness, against the professor of Utrecht; his disciples and followers thought themselves obliged, on this occasion, to assist their master; and thus war was formally declared. On the other hand, Voet was not only seconded by those Belgic divines who were the mist eminent, at this time, for the extent of their learning and the soundness of their theology, such as Rivet, Des-Marets, and Maestricht, but also was followed and applauded by the greatest part of the Dutch clergy.* While the flame of controversy burned with sufficient ardour, it was considerably augmented by the proceedings of certain doctors, who applied the principles and tenets of Des-Cartes to the illustration of theological truth. Hence, in 1656, an alarm was raised in the Dutch churches and schools, and a strong resolution was taken in several of their ecclesiastical assemblies (commonly called classes,) to make head against Cartesianism, and not to permit that imperious philosophy to make such encroachments upon the domain of theology. The states of Holland not only approved this resolution, but also gave a new force and efficacy by a public edict, issued in the same year, by which both the professors of philosophy and theology were forbidden either to explain the writings of Des-Cartes to the youth under their care, or to illustrate the doctrines of the Gos-other purpose than to celebrate the praises of pel by the principles of philosophy. It was farther resolved in an assembly of the clergy, holden at Delft in the following year, that no candidate for holy orders should be received into the ministry before he made a solemn declaration, that he would neither promote the Cartesian philosophy, nor disfigure the divine simplicity of religion, by loading it with foreign ornaments. Laws of a like tenor were afterwards passed by the States-general, and by the governments of other countries. But as there is in human nature a strange propensity to struggle against authority, and to pursue, with a peculiar degree of ardour, things that are forbidden, so it happened, that all these edicts proved insufficient to stop the progress of Cartesianism, which at length obtained a solid and permanent footing in the seminaries * See Baillet's Vic de M. Des-Cartes, tom. ii. chap. v. and Daniel's Voyage du Monde de M. Des-Cartes. Fred. Spanheim, de novissimis in Belgio Dissidiis, tom. ii. op. p. 959.-The reader may also consult the historians of this century, such as Arnold, Weismann, Jager, Carolus, and also Walchius' Histor. Controvers. Germanic. tom. iii. the Deity, convey some religious truth, or inculcate some rule of practice. In order to give an air of solidity and plausibility to these eccentric notions, he first laid it down as a fundamental rule of interpretation, "That the words and phrases of Scripture are to be understood in every sense of which they are susceptible; or, in other words, that they signify, in effect, every thing that they can signify;" a rule which, when followed by a man who had more imagination than judgment, could not fail to produce very extraordinary comments on the sacred writings. After having laid down this singular rule, he divided the whole history of the church into seven periods, conformable to the seven trumpets and seals mentioned in the Revelations. XXXII. One of the great designs formed by Cocceius, was that of separating theology from philosophy, and of confining the Christian doctors, in their explications of the former, to Hence it was, that, finding, in the language of the words and phrases of the Scriptures. the sacred writers, the Gospel dispensation represented under the image of a covenant XXXIII. The other controversies that dimade between God and man, he looked upon ||vided the Batavian church during this century, the use of this image as admirably adapted to arose from the immoderate propensity that cerexhibit a complete and well connected system tain doctors discovered toward an alliance be of religious truth. But while he was labouring tween the Cartesian philosophy and their theothis point, and endeavouring to accommodate logical system. This will appear, with the utthe circumstances and characters of human most evidence, from the debates excited by Contracts to the dispensations of divine wisdom, Roell and Becker, which surpassed all the which they represent in such an inaccurate others, both by the importance of their sub and imperfect manner, he fell imprudently jects and by the noise they made in the world. into some erroneous notions. Such was his About the year 1686, certain Cartesian doctors opinion concerning the covenant made between of divinity, headed by the ingenious Herman God and the Jewish nation by the ministry Alexander Roell, professor of theology in the and the mediation of Moses, which he affirmed university of Franeker, seemed to attribute to to be "of the same nature with the new cove- the dictates of reason a more extensive authonant obtained by the mediation of Jesus Christ." || rity in religious matters, than they had hitherIn consequence of this general principle, he to possessed. The controversy occasioned by maintained, "That the Ten Commandments this innovation was reducible to the two folwere promulgated by Moses not as a rule of lowing questions: "1. Whether the divine oriobedience, but as a representation of the cove- gin and authority of Scripture can be demonnant of grace; that when the Jews had pro- strated by reason alone, or whether an inward voked the Deity, by their various transgres- testimony of the Holy Spirit in the hearts of sions, particularly by the worship of the golden Christians be necessary in order to the firm becalf, the severe and servile yoke of the ceremo- lief of this fundamental point? 2. Whether the nial law was added to the decalogue, as a pun- sacred writings propose to us, as an object of ishment inflicted on them by the Supreme faith, any thing that is repugnant to the dicBeing in his righteous displeasure; that this tates of right reason?" These questions were yoke, which was painful in itself, became dou-|| answered, the former in the affirmative, and bly so on account of its typical signification, the latter in the negative, not only by Roell, since it admonished the Israelites, from day to but also by Vander-Wayen, Wessel, Duker, day, of the imperfection and uncertainty of Ruard ab Andala, and other doctors, who were their state, filled them with anxiety, and was opposed on this occasion by Ulric Nuber, an a standing and perpetual proof that they had eminent lawyer, Gerard de Vries, and others merited the displeasure of God, and could not || of inferior note.* The flame excited by this expect, before the coming of the Messiah, the controversy spread itself far and wide through entire remission of their transgressions and ini- the United Provinces; and its progress seemed quities; that, indeed, good men, even under the to be increasing from day to day, when the Mosaic dispensation, were immediately after states of Friseland prudently interposed to death made partakers of everlasting happiness restore the peace of the church, by imposing and glory; but that they were, nevertheless, silence on the contending parties. Those during the whole course of their lives, far re- whose curiosity may engage them to examine, moved from that firm hope and assurance of with attention and accuracy, the points debatsalvation, with which the faithful are gratified ed in this controversy, will find, that a very under the dispensation of the Gospel, and that considerable part of it was merely a dispute their anxiety flowed naturally from this consi- about words, and that the real difference of deration, that their sins, though they remained sentiment that existed between these learned unpunished, were not pardoned, because Christ disputants might have been easily accommohad not then offered himself up a sacrifice to dated, by proper explications on both sides. the Father to make an entire atonement for XXXIV. Not long after this controversy had them." These are the principal lines that been hushed, Roell alarmed the orthodoxy of distinguish the Cocceian from other systems of his colleagues, and more particularly of the theology; it is attended, indeed, with other pe- learned Vitringa, by some other new tenets, culiarities; but we shall pass them over in si- that rendered the soundness of his religious lence, as of little moment, and unworthy of principles extremely doubtful, not only in their notice. These notions were warmly opposed opinion, but likewise in the judgment of many by the persons who had declared war against Dutch divines; for he maintained, "That the the Cartesian philosophy; and the contest was account we have of the generation of the Son, carried on for many years with various suc- in the sacred writings, is not to be understood cess. But in the issue, the doctrines of Coc-in a literal sense, or as a real generation of a ceius, like those of Des-Cartes, maintained their ground; and neither the dexterity nor the vehemence of his adversaries could exclude his disciples from the public seminaries of learning, or hinder them from propagating, with surprising success and rapidity, the tenets of their master in Germany and Switzerland.* natural kind;" he also affirmed, "That the afflictions and death of the righteous are as truly the penal effects of original sin, as the afflictions and death of the wicked and impenitent;" and he entertained notions concerning the divine decrees, original sin, the satisfaction of Christ, and some points of less moment, which * See the Biblioth. Univers. et Historique of Le Clerc, tom. vi. For an account of Roell, see the Bibliotheca Bremens, Theologico-Philolog. tom. ii. p. vi. p. 707 and Casp. Burmanni Trajectum Eruditum, p. 306. |