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.

Grotius was at no loss what country to chuse for his asylum.  As he was invited by the men of learning in France, and sought after by the virtuous Ministers whom Lewis XIII. honoured with his confidence, he gave the preference to Paris, where he had already many friends.  Du Maurier, the French ambassador in Holland, sent him from the Hague to Antwerp several letters of recommendation to persons in France:  the President Jeannin[126] wrote him, that he might depend on the king’s protection, who was informed by many good men that he had been unjustly condemned in his own country; promising him, at the same time, the friendship of the men of greatest distinction in France, and assuring him he would do him all the service that lay in his power.  Grotius, therefore, set out for Paris with confidence.  He would not ask an escort[127] though he was not without apprehension of some violence from the Dutch; but chose rather to travel in disguise and by bye-roads.