and which was
written in the end of Nero's reign, or some years before that of
Vespasian; and that it was most authentic, without the least
interpolation. As to the second Epistle, ascribed to St. Clement, he did
not think it written by that Pope: but at the same time did not question
its being a work of the first Century. Grotius agrees in this with the
most learned Critics even among the Roman Catholics[624].

He obtained a sight of St. Barnabas's[625] Epistle, of which he was so
desirous; but he had not the satisfaction to see it printed. Usher
undertook to publish it in 1643; but before it was finished a fire
consumed at Oxford what was already printed[626]. Two years after,
Father Menard's edition appeared: but this was the year of Grotius's
death. To return to his opinion concerning the points controverted
between the Roman Catholics and Protestants: he speaks with great
contempt of the inadmissibility[627] of grace. His treatise _Of faith
and works_ is written against this error. He maintains that it is the
most pernicious system that can be introduced; that it is not to be
found in any of the Fathers; and was not so much as tolerated in ancient
times.

He proves that fasting was very early observed in the Church, as we may
be convinced by reading St. Irenaeus[628]; that Lent was always observed
by the ancient Church; that the sign of the Cross has something
respectable in it, and was used in the first ages, as Tertullian, and
others after him, observe; that Virginity[629] is a more perfect state
than marriage, as the Fathers taught; that the Romish Church preserved
the ancient discipline of the Western Church with regard to the celibacy
of the Priests; that Jesus Christ himself taught[630] that such as
lived in celibacy were more proper for the ecclesiastical functions;
that the African Church agreed in this point with that of Rome; and
that, besides, the Romish Church did not refuse to communicate with
Churches which permitted Priests to marry. Of all the religious orders
he approved most of the congregation of the Fathers of the Oratory, and
the institution of the Jesuits, because the first retired when they
pleased; and the others might leave the society with permission of their
Superiors.

In fine, he speaks of the Council of Trent with great respect. "Those,
he says[631], who shall read its Decrees with a mind disposed to peace,
will find that every thing is wisely explained in them, and agreeable to
w