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