ers. In fine, he shews that the opinion of Socinus is
repugnant to Scripture, which tells us that Christ's death has
reconciled us to God, according to the expressions of St. Paul, that he
died for us, and that by his death our sins are expiated.

He was very orthodox on the article of original sin; for, he says, the
only true opinion on this matter is that of the ancient Church, which is
well set forth by the Council of Trent.

The Socinians were far from thinking Grotius so favourable to them:
Ruarus writes to one of his friends, "You have reason to think, that
hitherto no body has written so learnedly against Socinus, as Grotius:
he was always much attached to the doctrine of Christ's divinity, even
in his earlier years." Grotius wrote to Walaeus[687], in 1611, "I do not
look upon the Samosatenians, and others, like them, as Christians, nor
even as heretics; for their doctrine is repugnant to the belief of all
ages, and all nations. They retain Christianity in name, but destroy it
in fact. I therefore make no great difference between them and the
Mahometans, who even do not revile Christ." M. Bossuet, tho' far from
being prejudiced in favour of Grotius, allows however that he did not
deny the divinity of Christ, nor the efficacy of his sacrifice.

In several of his letters he clears himself from the charge of
Socinianism in such a manner as leaves us no room to doubt his regarding
it as a very dangerous heresy. "I give myself little trouble, he writes
to his brother[688], June 4, 1639, about the calumnies spread against me
by the worst of men, in relation to Socinianism. They may be easily
confuted before equitable judges by the writings which I have already
published, and by those I shall yet publish. I have defended the
sentiments of the ancient Church concerning the Trinity, Christ's
satisfaction, and future punishments, by Scripture and the consent of
antiquity; and have confuted the contrary opinions. Calvin might more
justly be[689] accused of Arianism, than I of Socinianism." Sorbiere,
who had been his Secretary; discovering a great propensity to some
opinions of Socinus, Grotius earnestly admonished him[690] to abstain
from such dangerous innovation.

One of the principal grounds on which they went, was, as we have already
seen, his silence concerning the Trinity, in his book _Of the truth of
the Christian religion_: but he has justified his method in such a
manner, that this objection cannot be sustained