the common judgment of most, in the interpretation of some few prophetical passages, judged by them to relate to Christ. I know what Genebrard and some others of that faction, raved against him; but it was chiefly from some expressions in his institutions about the Trinity (wherein yet he is acquitted by the most learned of themselves) and not from his expositions of Scripture, for which they raised their clamours. For the book called 'Calvino Turcismus,' written by Reynolds and Giffard, the apologist has forgotten the design of it. Calvin is no more concerned in it, than others of the first reformers; nor is it from any doctrine about the Deity of Christ in particular, but from the whole of the reformed religion, with the apostacies of some of that profession, that they compare it with Turcism. Something indeed, in a chapter or two, they speak about the Trinity, from some expressions of Luther, Melancthon, Calvin, and others: but as to Calvin's expositions of Scripture, they insist not on them. Possibly the apologist may have seen Pareus's Calvinus. Orthodoxus,' in answer to Hunnius's Calvinus Judaizans;' if not, he may at any time have there an account of this calumny.

Having passed through the consideration of the two considerable heads of this discourse, in the method called for by the apologist (having only taken liberty to transpose them, as to first and last) I must profess myself as yet unsatisfied as to the necessity, or suitableness, of this kind of defence. The sum of that which I affirmed (which alone gives occasion to the defensative now under consideration) is, that to my observation, Grotius, in his Annotations had not left above one text of Scripture, if one, giving clear evidence to the Deity of Christ; of his satisfaction I said in sum the same thing. Had the apologist been pleased to have produced instances of any evidence for the disprovement of my assertion; I should very gladly and readily have acknowledged my mistake and oversight. I am still also in the same resolution, as to the latitude of the expression, though I have already by an induction of particulars, manifested his corrupting and perverting of so many, both in respect of the one head and of the other, with his express compliance with the Socinians in his so doing, as that I cannot have the least thought of letting fall my charge, which, with

the limitation expressed (of my own observation), contains the truth in this matter, and nothing but that which is so.

It was indeed in my thoughts to have done somewhat more in reference to those Annotations, than thus occasionally to have animadverted on their corruption in general; namely, to have proceeded in the vindication of the truths of the gospel from their captivity under the false glosses put upon them, by the interpretations of places of Scripture wherein they are delivered. But this work being fallen on an abler hand, viz. that of our learned professor of divinity, my desire is satisfied, and the necessity of my endeavour for that end removed.

There are sundry other particulars insisted on by the apologist, and a great deal of rhetoric is laid out about them, which certainly deserves not the reader's trouble in the perusal of any other debate about them. If they did, it were an easy matter to discover his mistakes in them all along. The foundation of most of them, lies in that which he affirms, sect. 4. where he says, that I thus state the jealousies about H. G. as far as it is owned by me, viz. that being in doctrine a Socinian, he yet closed in many things with the Roman interest.' To which he replies, that 'this does not so much as pretend that he was a Papist.'

As though I undertake to prove Grotius to be a Papist, or did not expressly disown the management of the jealousy, stated as above; or that I did at all own it, all which are otherwise; yet I shall now say, whether he was in doctrine a Socinian or no, let his Annotations before insisted on, determine: and whether he closed with the Roman interest or no, besides what hath been observed by others, I desire the ароlogist to consider his observation on Rev. xii. 5. that book (himself being judge,) having received his last hand. But my business is not to accuse Grotius, or to charge his memory with any thing but his prevarication in his Annotations on the Scripture."

And as I shall not cease to press the general aphorism (as it is called), that no drunkard, &c. nor any person whatever not born of God or united to Christ the head, by the same Spirit that is in him, and in the sense thereof, perfecting ho

a Grotius ad nocentissimæ hæreseos atque efrenis licentiæ scyllam, iterumque; ad tyrannidis charybdin declinavit fluctuans: Essen.

liness in the fear of God, shall ever see his face in glory, so I fear not what conclusion can regularly in reference to any person living or dead, be thence deduced.

It is of the Annotations whereof I have spoken, which I have my liberty to do: and I presume shall still continue, whilst I live in the same thoughts of them: though I should see a third defence of the learned Hugo Grotius.

The Epistles of Grotius to Crellius mentioned by the apologist in his first defence of him, giving some light to what hath been insisted on, I thought it not unfit to communicate them to the reader, as they came to my hand, having not as yet been printed that I know of.

Reverendo summæque eruditionis ac pietatis viro Domino

Johanni Crellio pastori Racov. H. G. S.

"Libro tuo quo ad eum quem ego quondam scripseram (Eruditissime Crelli) respondisti, adeo offensus non fui, ut etiam gratias tunc intra animum meum egerim, nunc et hisce agam literis. Primo, quod non tantum humane, sed et valde officiose mecum egeris, ita ut quæri nihil possim, nisi quod in me prædicando, modum interdum excedis, deinde vero, quod multa me docueris, partim utilia, partim jucunda scitu, meque exemplo tuo incitaveris ad penitius expendendum sensus sacrorum librorum. Bene autem in Epistola tua quæ mihi longe gratissima advenit, de me judicas, non esse me eorum in numero qui ob sententias salva pietate dissidentes alieno a quoquam sim animo, aut boni alicujus amicitiam repudiem. Equidem in libro ‘de vera Religione,' quem jam percurri, relecturus et posthac, multa invenio summo cum judicio observata. Illud vero sæculo gratulor, repertos homines qui neutiquam in controversiis subtilibus tantum ponunt, quantum in vera vitæ emendatione, et quotidiano ad sanctitatem profectu. Utinam et mea scripta aliquid ad hoc studium in animis hominum excitandum inflammandumque; conferre possint: tunc enim non frustra me vixisse hactenus existimem. Liber de veritate Religionis Christianæ' magis ut nobis esset solatio, quam ut aliis documento scriptus, non video b This book of Crellius lay unanswered by Grotius above twenty years. For so long he lived after the publishing of it. It is since fully answered by Essenius. That is the body of Socinian divinity written by Crellius and Volkelius.

C

quid post tot aliorum labores utilitatis afferre possit, nisi ipsa forte brevitate. Siquid tamen in eo est, quod tibi tuique similibus placeat, mihi supra evenit. Libris de jure Belli et Pacis' mihi præcipue propositum habui, ut feritatem illam, non Christianis tantum, sed et hominibus indignam, ad bella pro libitu suscipienda, pro libitu gerenda, quam gliscere tot populorum malo quotidie video, quantum in me est, sedarem. Gaudeo ad principum quorundam manus eos libros venisse, qui utinam partem eorum meliorem in suum animum admitterent. Nullus enim mihi ex eo labore suavior fructus contingere possit. Te vero quod attinet, credas, rogo, si quid unquam facere possim tui, aut eorum quos singulariter amas, causa, experturum te, quantum te tuo merito faciam. Nunc quum aliud possim nihil, Dominum Jesum supplice animo veneror, ut tibi aliisque; pietatem promoventibus propitius adsit.

x. Maii. M. DC. XXVI. Tui nominis studiosissimus. H. G.

Tam pro Epistola (vir Clarissime) quam pro transmisso libro, gratias ago maximas. Constitui et legere et relegere diligenter quæcunque a te proficiscuntur, expertus quo cum fructu id antehac fecerim. Eo ipso tempore quo literas tuas accepi, versabar in lectione tuæ interpretationis ina Epistolam ad Galatas. Quantum judicare possum et scripti occasionem et propositum, et totam seriem dictionis, ut magna cum cura indagasti, ita feliciter admodum es assequutus. Quare Deum precor, ut et tibi et tui similibus, vitam det, et quæ alia ad istiusmodi labores necessaria. Mihi ad juvandam communem, Christianismi causam, utinam tam adessent vires, quam promptus est animus: quippe me, a prima ætate, per varia disciplinarum genera jactatum, nulla res magis delectavit, quam rerum sacrarum meditatio. Id in rebus prosperis moderamen, id in adversis solamen sensi. Pacis consilia et amavi semper et amo nunc quoque; eóque doleo, quum video, tam pertinacibus iris committi inter se eos, qui Christi se esse dicunt. Si recte rem putamus, quantillis de causis.

Januarii. M. DC. XXXII. Amstelodam.

Let the reader judge what annotations on that Epistle we are to expect from this man.

THIS WORK THAT ESSENTIAL PROPERTY OF THE DIVINE NATURE IS DEMONSTRATED FROM THE SACRED WRITINGS, AND CLEARLY DEFENDED AGAINST SOCINUS AND HIS FOLLOWERS:

LIKEWISE,

THE NECESSARY EXERCISE THEREOF; TOGETHER

WITH THE INDISPENSABLE NECESSITY OF THE SATISFACTION OF CHRIST FOR THE SALVATION OF SINNERS IS ESTABLISHED AGAINST VARIOUS CELEBRATED WRITERS.

NOW FIRST TRANSLATED FROM THE ORIGINAL LATIN.

WITH

A RECOMMENDATORY PREFACE

BY THE REV. JOHN STAFFORD, D. D.
AND OTHERS.

As the Publisher, in compliance with the wishes of many of the Subscribers to the Works of Dr. OWEN, had resolved on printing the following Translation of his 'Diatriba de Justicia Divina,' no place in the series appeared more suitable and convenient than the present. The translation was made by a Mr. HAMILTON. Mr. ORME, in his Memoirs of Dr. OWEN, pronounces it to be, 'on the whole, well executed, but rather too literal.' I have retained the recommendatory Preface and the Translator's Notes.-EDITOR.