This account of the work is sufficient to shew that the author, with much erudition, was strangely misled: if the proofs he makes use of are susceptible of different interpretations, he has not sufficiently unravelled their ambiguity and intent. It was received with great satisfaction by the Magistrates of Holland[118]: and the States returned him public thanks on the 31st of October, 1613, in very honorable terms. Casaubon[119] and Vossius[120] speak of this book with the highest commendation: but the Gomarists were greatly dissatisfied with it[121]. Bogerman wrote some notes on it, serving to confute it; which were suppressed. Sibrand's friends complained that the author had dipt his pen in gall, and not in ink: and Sibrand himself wrote an answer, to which Grotius replied in some short remarks, exposing the false citations, the errors, and abusive language of his adversary.

Sibrand's work was condemned by the States: but five years after, June 28, 1618, on the imprisonment of Grotius, the States revoked the condemnation. Grotius's desire to bring about an union of sentiments led him, in 1613, while in England, to compose a small treatise, entitled, A Reconciliation of the different Opinions on Predestination and Grace. This piece contains a display of the Arminian system, which he endeavours to place in the most favourable light[122].

The Edict which Grotius prepared by desire of the States[123], ordering the two parties to tolerate each other, having been warmly attacked by the Contra-Remonstrants, Grotius reprinted it, with a collection of passages justifying it against their censures. He afterwards wrote a defence of that decree, in which he complains of the schismatical spirit of the Gomarists; proves that the States did all that depended on them to reconcile mens minds: maintains, against an anonymous writer, to whom he gives the name of Lucifuga, that it is false the Remonstrants gave the draught of that Edict; asserts, on the contrary, that several things are omitted in it, which they wished to be inserted, and which had even an appearance of reason and justice; and sets forth the moderation and equity of the Edict upon the whole. Grotius did not finish this work; but on occasion of the dispute concerning the power of Sovereigns in things sacred; he composed a very considerable treatise. He had already handled this subject in a tract on the Piety of the States of Holland: he examines it more thoroughly in this, proceeding on the same principles. It is certain that this book may be read with some profit[124], that it contains many curious things, but some others also that are very bold, and very false. Such as are acquainted with the just rights of the two powers will never grant to Grotius, that the Sovereign has a right to judge in councils, to alter their decisions, and to depose the Ministers of the Church. Most of the proofs on which he builds consist of ambiguous passages, which he strains to his opinion by forced explanations. This work discovers rather the great lawyer, than the exact divine; and, what is singular, the author is afraid he has not granted enough to the Civil Magistrate, and been too favourable to the claims of the Clergy. He knew, however, that it would not please the King of Great Britain; and the Bishops of that kingdom were of opinion he had given too much authority to the Secular Power in things sacred: It is probable the Letter sent by the States of Holland and West-Friesland, in 1618, to King James I. was written by Grotius: it is his style and sentiments. The States, who foresaw that the troubles would still go on increasing, begin with a short recital of the rise of these disputes; they afterwards desire his Majesty to examine whether in the present circumstances a Synod would be of use, and whether there 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.