ten, Grotius learnt[492] that his book had
been translated into Swedish. He justifies himself again in a long
letter written to Reigersberg December 19, 1637[493], "I have often
doubted which was best, to answer the censures of fools and knaves, or
resting in a good conscience to despise them. I have constantly done the
last; but your example makes me at present prefer the first: you have
defended me with so much friendship and steadiness, that if I should sit
still, I might justly be accused of indolence. My book of the Christian
Religion is read with applause by pious and learned men, not only in the
languages in which I composed it, but also in Swedish, French, German,
and English. Those who think it their interest that I should not pass
for a good Christian, seek every pretext to hurt me: they censure me for
making use of Castellio's version; but it is very certain that I had not
seen it when I wrote my book. I translated myself from the Hebrew and
Greek all the passages of Scripture I employed. They say I have
interpreted something in the fifth Chapter of St. Mathew in the same
manner as Socinus. These simple people know not that my explanation is
the same with what almost all the Greeks and Latins of greatest
abilities and piety have adopted. How many things are there in the same
Chapter of St. Matthew, which I have explained quite different from
Socinus?"

The great argument of those who wanted to hinder the success of his[494]
book was, that the author sufficiently shewed his inclination to
Socinianism by his silence concerning the Trinity. He opens his mind
about this matter to his brother, September 25, 1638, "The book of the
truth of the Christian Religion will live and flourish in spite of the
envy of my enemies. It was not proper for me to speak directly of the
Trinity; and such as have heretofore brought their arguments to prove it
from natural reason or the authority of Plato, have done more hurt than
service to Christianity." The men who since Grotius's time have acquired
the greatest reputation in France by writing for the truth of the
Christian Religion, such as Abbadie and Houteville, have followed his
example, and avoided the discussion of questions which suppose the
Divinity of the Scriptures.

Grotius had the satisfaction to find the Roman Catholics very well
pleased with this treatise: he writes to his brother[495], December 4,
1638, "My book of the Truth of the Christian Religion, which the
Voe