and even by the advice of the Protestants of
France, who think that the questions being unknown in this country,
ought not to be made public by a confutation. It is easy to refute them
with glory, though every one is not capable of it: but, it is still
better that they should remain unknown." He speaks, in the same letter,
of Socinus as a man very little versed in the sentiments of antiquity,
and whose errors he had confuted in many of his works. "Must I also
excuse myself, he asks, for not shutting my door against Martinus
Ruarus, who desired to see me? The time was not lost that I spent in
conversing with him, nor am I sorry for his visit. I acquainted him with
my reasons for enquiring into the opinions of the ancient Churches, and
for following them: I shewed him that the doctrine of satisfaction was
no ways contrary to reason, even in the judgment of the Jews, and
brought him some signal proofs of it. I did not conceal what violence it
was to the Scripture, and of how dangerous consequence, to deny the
eternity of hell torments; and I flatter myself I advanced more with
him, than those would have done who abound in reproaches; nor do I see
why I should abstain from writing to him, when I find the pillars of the
Greek Church corresponding by letters even with Pagans. For my part, I
am resolved and accustomed to preserve friendship for all men,
particularly Christians, although erring; and I shall never blush at
it."

He advances almost the same reasons to clear himself from the charge of
Socinianism, in a long letter to Gerard Vossius[695], of which we shall
make no extract to avoid repetitions.

In fine, those who knew Grotius best have defended him on this head. The
celebrated Jerom Bignon, who lived in much intimacy with him, could not
bear to [696]hear him accused of Socinianism: he said he knew him
perfectly, and so far from being a Socinian, he had sometimes seen him
almost in a disposition to turn Roman Catholic. His intimate connection
with Father Petau, whose zeal for the orthodox faith was equal to his
profound learning, is a clear evidences that the Jesuit did not think
him a Socinian. No man was more exposed than Grotius to groundless
accusations. An anonymous piece was written against him, accusing him of
being a Semi-Pelagian: he did not think proper to publish a defence; but
he mentions this accusation in a letter to his brother[697] of the 29th
of May, 1618. "In my treatise _De ordinum Hollandiae pie