additional reasons to convince him of the untenable ground for such
an accusation, when he is told that VOETIUS, one of the most
violent of his enemies, laid down this grand axiom--'To place the
principal part of religion in an _observance of Christ's commands
is_ RANK SOCIANISM!' To such a _practical observance of the_
requisitions of the Gospel, by what name soever it might be
stigmatized, Grotius pleaded guilty. He says (p. 637) 'I perceive
this was accounted the principal part of religion by the Christians
of the primitive ages; and their various assemblies, divines, and
martyrs taught, 'that the doctrines _necessary to be known_ are
exceedingly few, but that God forms his estimate of us from the
purpose and intention of an obedient spirit.' I am likewise of the
same opinion, and shall never repent of having maintained it.'

"But as the charge of POPERY is of the utmost consequence, I have
discussed this topic at great length, (pp. 566, 746), and have
proved (pp. 549, 561), that Grotius was as little attached to the
principles or the practice of the Romish church as the most zealous
of his accusers. Whatever tends to vindicate the conduct of Grotius
in this matter, will operate still more powerfully in favour of
Archbishop Laud. The design of Grotius is well described by Dr.
Hammond, in a _Digression_ which he added to his _Answer_ to the
_Animadversions on his Dissertations_; in which he says,

"'For the charge of Popery that is fallen upon him, it is evident
from whence that flows,--either from his _profest opposition to
many doctrines of some Reformers, Zuinglius and Calvin, &c_. or
from his _Annotations on Cassander, and the Debates with Rivet
consequent thereto, the Votum pro pace and Discussio_.'

"For the former of these, it is sufficiently known what contests
there were, and at length how profest the divisions betwixt the
Remonstrants and Contra-Remonstrants; and it is confessed that he
maintained (all his time) the Remonstrants party, vindicating it
from all charge, whether of Pelagianism or Semi-Pelagianism, which
was by the opposers objected to it, and pressing the favourers of
the doctrine of Irrespective Decrees with the odious consequences
of making God the _author and favourer of sin_, and frequently
expressing his sense of the evil influences that some of those