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 pietate, I have mentioned Semi-Pelagianism as a very grievous error.  The sentiments of the Remonstrants are very different from Semi-Pelagianism, for the Priests of Marseilles, who were called Semi-Pelagians, or the remains of the Pelagians, in speaking of the necessity of grace, denied that grace preceded good motions in the foul, at least in some men:  the Remonstrants, on the contrary, maintain, that all that is spiritually good in us, even the beginning of it flows from antecedent grace.  Consult the Synod of Orange, by which the Priests of Marseilles were confuted.  But those that believe predestination is a consequence of prescience, or that grace is given to all men, or in fine that it may be refilled, are certainly not Semi-Pelagians.”

They carried their calumnies so far, as even to accuse him of Judaism.  We read in the Patiniana[698] that M. Bignon, Advocate-General, affirmed that Grotius had acknowledged, if he would change his religion, he would turn Jew.  John Mallet, in his book Of Atheism[699] has not only advanced that Grotius judaised in his Commentary on the Prophets, but that if he had lived much longer he would have become a Turk.

Even the immortality of the soul, said others, he did not believe[700]:  this ridiculous tale is grounded on these words of the Chevreana[701]:  “Charles Lewis, Elector Palatine, formerly told me, that having asked the celebrated Grotius, whether the immortality of the soul could be demonstrated, he answered, Not well, my Lord; not well.”