the Remonstrants odious by accusing them
of Socinianism; Grotius, to shew that his sentiments were very different
from those of Socinus, attacks him in a treatise, entitled, _A Defence
of the Catholic Faith concerning the Satisfaction of Christ, against
Faustus Socinus_. This work was read with great applause by all who did
not profess an open enmity to the author; and many of the reformed
Divines allowed that the subject had never been handled with more
learning and strength of argument. It was approved of by several learned
men in Germany and England, particularly the famous Overal, Bishop of
Litchfield and Coventry.

We find in this treatise, as in all those of Grotius, many learned
discussions, which prove his profound knowledge of sacred and profane
antiquity. In treating of the expiatory sacrifices of the Pagans, he
examines with great depth of learning the custom of sacrificing men,
which obtained in all nations.

Grotius's enemies were very active in depreciating the merit of this
work. Herman Ravespenger, Professor at Groningen, attacked it with so
much rudeness, that Balthasar Lydius, who, however, was not of the
Arminian party, told him his criticism was wretched, and he was ready to
answer it. The Gomarists, far from recovering from their prejudices,
took occasion from the book of the Satisfaction of Christ to accuse the
author of Semi-pelagianism. He did not think it worth while to defend
himself against an anonymous author[125], because in his book of the
Piety of the States of Holland he had spoken of Semi-pelagianism as a
very grievous error. Afterwards he enquired in an express treatise,
whether the Arminians were Pelagians, and fully cleared them of teaching
that heresy.

It was during these contests, that he collected _The sentiments of the
Greeks and Romans on fate and man's power_. He translated all that he
found in the Ancients on this subject; and first published it at Paris
in 1624.

FOOTNOTES:

[109] Le Clerc Hist. lib. 9. p. 71.

[110] Du Maurier.

[111] Grotii manes, p. 208.

[112] Ep. 196.

[113] Praest. Vir. Epist. p. 655.

[114] Grotii manes, p. 230.

[115] Ibid. p. 204. He compared Grotius to Moses, Observat. Hallens. 15.
l. 7. p. 336.

[116] Ep. 720 p. 670.

[117] He wrote also some lines on the chest, in which Grotius was
confined.

[118] Burman's Collection of Letters, let. 211.

[119] Ep. 925.

[120] Ep. 1.

[121] Ep. Utengobardi. Praest. Vir. Ep. p. 383.