and the principal authors of the reformation,
everyone seeks for Grotius in Grotius. Nothing can be more ridiculous or
foolish than to see a man, who neither agrees with others, nor with
himself, as you have well shewn, undertake, without our desire or
consent, to reconcile us with the Roman Catholics, and positively decide
that we may, and that we ought to come into his views."

Ruarus[679] had predicted to Grotius himself, that he would reap no
other fruit of his labours, than the hatred of both parties: but he was
at the same time persuaded that no worldly interest entered into
Grotius's views, more honest in this respect than the zealous protestant
clergy, who were ready to adopt the most gross and groundless calumnies,
provided they were levelled against Grotius.

So much contradiction chagrined him greatly, and altered his
temper[680]: by seeking to establish peace among men, he lost the
tranquility of his own mind, which he had preserved in his deepest
adversity. It is said he became suspicious, and peevish, and lost that
politeness towards his friends, which had so advantageously
distinguished him from other men of learning. It is even reported (but
by one of his enemies, indeed) that one day he abused M. du Puis in his
[Grotius's] own house, and turned him out of doors, for presuming to
contradict him[681]. Yet it is evident from his letters, that he was
most intimate with the two illustrious brothers, Mess. du Puis, and was
under high obligations to them. "You have always been my best friends
(he writes to them, Nov. 19, 1633[682]) and almost my only ones since
Rigaut went to Metz, Salmasius to Leyden, and Tilenus died."

A letter to his brother[683], Nov. 1, 1641, clearly shews the change of
his temper. Blondius having used Reigersberg, Grotius's friend and
relation, very ill, he writes to his brother William: "If Blondius
should speak to you, tell him I have a son here, who will send him a
challenge, for affronting the Senator Reigersberg." This menace, which
seemed to be an approbation of duelling, much surprised William Grotius,
who had read in the _Rights of War and Peace_[684], that this doctrine
was clearly condemned by the gospel. Grotius proves in another part of
the same book, "That honour being nothing but the opinion we have of
our distinguishing qualities, he who bears with a slight injury, thereby
discovers a patience above the common; and thus, instead of lessening
his honour, adds to it; and