[15] The best history of the Collegiants is J. C. Van Sloe's _De
Rijnsburger Collegianten_ (Haarlem, 1895).

[16] One of the most tragic consequences of the controversy was the
martyrdom of John of Barneveldt, the political head of the Remonstrants.
Hugo Grotius was thrown into prison, but escaped through the bold
ingenuity of his wife.

[17] Adam Boreel's teaching is set forth in his treatise, _Ad. legem et
testimonium_ (Amsterdam, 1643). Information upon his life and teaching
is given in Arnold, _op. cit._ ii. 386-387; in Hylkema, _Reformateurs_;
and in Walter Schneider, _Adam Boreel_ (Giessen, 1911).

[18] Henry More's _Annotations upon the Discourse of Truth_ (London,
1682), pp. 271-276.

[19] Stoupe, _La Religion des Hollandois_ (Paris, 1673), translated into
English under the title _The Religion of the Dutch_ (London, 1680). The
extract is from p. 82 of the French edition and pp. 26-28 of the English
edition.

[20] Sewel, _History of the People called Quakers_ (Phila. edition,
1823), ii. p. 368.

[21] _Journal_, (ed. 1901), ii. p. 310.

[22] _Journal_, ii. p. 401.

[23] _Ibid._ ii. pp. 401-402.

[24] Simeon Friderich Rues, _Mennoniten und Collegianten_ (Jena, 1743),
p. 244.

[25] See E. S. Haldane, _Descartes, His Life and Times_ (1905), pp. 51-53.

[26] The autobiographical account of this experience is given in the
opening of part ii. of the _Discourse on Method_.

[27] Descartes' famous argument is found in Meditations III. and IV. of
his _Meditations on First Philosophy_, first published in 1641. For an
illuminating interpretation of the entire movement, see Edward Caird's
Essay on Cartesianism in _Essays on Literature and Philosophy_ (1892),
ii. pp. 267-383.

[28] Spinoza, _Short Treatise on God, Man, and his Well-Being_, Wolf's
edition (London, 1910), p. 102.

[29] _Ibid._ p. 40.

[30] _Ethics_, part ii. Preface.

[31] See Spinoza's _Correspondence_, Letter No. XXX.

[32] Benjamin Furley, a Quaker merchant of Colchester, then living in
Rotterdam.

[33] _The Light upon the Candlestick_, p. 8, freely rendered.

[34] _The Light upon the Candlestick_, pp. 3-4.

[35] _Op. cit._ p. 10. He uses also the Cartesian argument that there
must at least be as much reality in the cause as there is in the effect,
p. 12.

[36] _Op. cit._ p. 12.

[37] _Ibid._ p. 6.

[38] _The Light upon the Candlestick_, pp. 12-13.

[39] _Ibid._ pp. 4 and 9.

[40] _Ibid._ p. 5.

[41] _Ibid._ p. 6.