was not reason to apprehend it might occasion a schism: they ask the King to grant them his protection, and promise to employ their authority in supporting truth, and driving away error. Endeavours being used to render 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. [122] It is printed among his theological works. [123] See above, sec. IV. [124] L'Abbe Longlet, Catalogue des Auteurs du Droit Canenique, p. 175. [125] Ep. 19. p. 760. BOOK III.