ands to the ratification of the treaty of Compeigne.

FOOTNOTES:

[230] Ep. 383. p. 140.

[231] Ep. 390. p. 142. & ep. 391. p. 143.

[232] Ep. 393. p. 143 & ep. 396 p. 144.

[233] Ep. 387. p. 141.

[234] Ep. 400. p. 146.

[235] Ep. 344. p. 853.

[236] Ep. 408. p. 1, 8.

[237] Ep. 432. p. 159.

[238] Puffendorf, l. 8. n. 4.

VII. Grotius was not only fatigued and embarrassed with State affairs;
the reformed Ministers gave him uneasiness at a time when he imagined
they had room to be satisfied with him.

He was at a loss[239] at first how to act with regard to the celebration
of divine service. March 30, 1635, he wrote to his brother: "You have
reason to ask how I must act in the affair of religion; it greatly
embarrasses me. It would be an odious thing, and might displease the
High Chancellor, to introduce, by my own authority, a new reformed
Church: besides, those, to whom I might apply for a Minister, are of
different sentiments from me. What you propose, that I should hear the
Ministers of Charenton, since they receive the Lutherans into their
communion, is not amiss."

We have seen that Grotius, on his arrival at Paris after his escape from
Louvestein, had room to be dissatisfied with the reformed Ministers,
who, under pretence of his refusing to receive the Synod of Dort, and
his attachment to Arminianism, would not communicate with him. The happy
revolution in his fortune made one in their minds, as he writes to
Vossius[240]. Immediately on his arrival at Paris in quality of
Ambassador from Sweden, he was visited by six of the principal reformed
Ministers, among whom were Faucher, Aubertin, Daille, and Drelincourt.
They were not much attached to the rigid sentiments on Predestination:
some even seemed to prefer Melancton's system to that of Calvin. Before
Grotius had determined in what manner he should act with the Ministers
of Charenton, Faucher, Mestrezat, and Daille came on the 2d of August,
1635[241], to ask him to join their communion; which, they assured him,
discovered a greater disposition than ever towards an union among
Protestants, having lately resolved to admit Lutherans. "They hoped,
they said, that he looked on their Confession of Faith as consistent
with Christianity; that they had the same charitable sentiments
concerning that of the Arminians; that they had not forgot what he had
formerly said, writing against Sibrand, 'that he wondered whether the
Contra-Remonstrants would ref