[Sidenote: His Treatise De Jure summarum potestatum, &c.]

"Reigersberg, Blaeu, Vossius himself, however much devoted to Grotius, beheld with concern the printing of this book, because they did not doubt but it would increase the number of his enemies.

Grotius informs his brother, of the uneasiness which Vossius gave him on this subject. 'Among those, who wish this work destroyed,'

says he, 'I am astonished and grieved to see Vossius. Whence could he have this idea? I imagine somebody has told him, that it would injure the fortune of his children, if he approved of such books; and that, on the contrary, he would find favour by hurting me. We must therefore have recourse to Corcellius or Corvinus.' He elsewhere complains of the too great timidity of this old friend, who at bottom approved of Grotius's sentiments, but durst not own them publicly, because he was not so independent as Grotius.

[Sidenote: CHAP. X. 1621-1634.]

"The treatise on Anti-christ made much noise among all the declared enemies of the Romish church. Michael Gettichius wrote to Ruarus, that he had only glanced over Grotius's book on Antichrist; but as far as he could judge by the first reading, that learned man, who was possessed of such an excellent genius, and such singular erudition, had no other intention than to engage the learned in a further inquiry concerning Antichrist; and to determine them to attack with greater strength, the Romish Antichrist; or, if he wrote seriously, he wanted to cut out a path for going over, without dishonour, to the Papists. Ruarus answers this letter Dec.

16, 1642, from Dantzic. 'I have always (he says) looked on Grotius as a very honest and at the same time a very learned man. I am persuaded that love of peace engaged him in this work. I don't deny but he has gone too far; the love of antiquity perhaps seduced him: no Remonstrant, that I know of, has as yet answered him; but he has been confuted by some learned Calvinists, particularly Desmonets, minister of Bois le duc, who has written against him with much bitterness.'

"Grotius's work was printed in 1640, with this t.i.tle: _Commentatio ad loca quaedam Novi Testamenti, quae de Antichristo agunt aut agere putantur:--Expedenda eruditis."_[037]

X.5.

_His Commentary on the Scriptures._

[Sidenote: X. 5. His Commentary on the Scriptures.]

The theological works of Grotius are comprised in four volumes folio: the three first contain his Commentary, and Notes upon the Scriptures.

On their merit, both Catholics and Protestants considerably differ. All allow that an abundance of sacred and profane learning is displayed in them; and that Grotius, by his references to the writings of the Rabbis, and his remarks upon the idiom of the sacred writings, has happily elucidated a mult.i.tude of pa.s.sages in the text. He uniformly adopts the literal and obvious signification of the language used by the holy penmen. In explaining the predictions of the prophets, he maintains that they referred to events anterior to the coming of Christ, and were accomplished in these; so that the natural and obvious sense of the words and phrases, in which they were delivered, does not terminate in Christ; yet, that in some of the predictions, those particularly, which the writers of the New Testament apply to Christ, there is, _besides_ the literal and obvious signification, a hidden and mysterious sense, which lies concealed under the external mark of certain _persons_, certain _events_, and certain _actions_, which are representative of the person, the ministry, the sufferings, and the merits of the Son of G.o.d.

[Sidenote: CHAP. X. 1621-1634.]

It has been objected, that this system leads to Socinianism, and even beyond it. All Catholic, and several episcopalian Protestant divines object to it; they generally contend, that the sacred writings ought always to be understood in that sense _only_, which has been attributed to them, by the early fathers.--Against this system, Dr. Whitby published his celebrated work "Concerning the Interpretation of Scripture after the manner of the Fathers."[038]

[Sidenote: X. 5. His Commentary on the Scriptures.]

The system of Grotius was defended, to a certain extent, by _Father Simon_, the oratorian, the father of the modern biblical school. Against both Simon and Grotius, Bossuet wielded his powerful lance,--in his "Pastoral Instruction on the Works of Father Simon," and his "Dissertations upon Grotius." In these works he says that, during thirty years,

"Grotius searched for truth in good faith, and at last was so near it, that it is wonderful that he did not take the last step, to which G.o.d called him. Shocked at Calvin's harsh doctrines, he embraced Arminianism; then, abandoned it. More a lawyer than a theologian, more a polite scholar than a philosopher, he throws the doctrine of the immortality of the soul into obscurity. He endeavours to weaken and steal from the church, her most powerful proofs of the divinity of the Son of G.o.d, and strives to darken the prophecies, which announce the arrival of the Messiah."

Bossuet proceeds to particularize some of the princ.i.p.al errors of Grotius: Le Clerc replied to the prelate's criticism, by his _Sentimens de quelques Theologiens de la Hollande_.--Grotius had also an able advocate in Father Simon. His defence of Grotius against the charge of _semi-Pelagianism_, in the _Bibliotheque de Sainjore_,[039] appears to be satisfactory. He cites the note of Grotius, on the Acts of the Apostles, (the celebrated ch. xiii. ver. 38), in which he says expressly that he does not exclude preventive grace: this the semi-Pelagians denied altogether. But in his defence of Grotius against the charge of _Socinianism_, he is not equally successful. Bossuet sent his _Pastoral Instruction_, and _Dissertations upon Grotius_, to the bishop of Frejus, afterward Cardinal de Fleury: he accompanied them by a letter, which closes with these remarkable words:

"The spirit of incredulity gains ground in the world every day: you have often heard me make this remark. It is now worse than ever, as the Gospel itself is used for the corruption of religion. I thank G.o.d that at my age he blesses me with sufficient strength to resist the torrent."

[Sidenote: CHAP. X. 1621--1634.]

Dom. Calmet[040] calls Grotius,

"one of the most able and moderate Protestant writers: one who spreads throughout his notes a pleasing profusion of profane literature, which causes his works to be sought for and read by those, who have taste for that kind of literature. His high reputation, great erudition, and rare modesty," says Dom. Calmet, "render it easy for him to insinuate his particular sentiments respecting the divinity of Christ, against which, his readers should be guarded."

X.6.

_Some other Works of Grotius_.

1. The first which we shall mention is his history of the _Goths, Vandals, and Lombards_, written in the Latin language, and accompanied by learned dissertations. He composed it, as a testimony of his grat.i.tude to the Swedes, by doing honour to their gothic ancestors. The preface has always been admired, for its erudition and sound criticism.

But the Belgic friends of Grotius accused him of elevating the Swedes at their expense.

[Sidenote: X. 6. Other Works of Grotius.]

2. A more important work consists of his _Annals, and History of the United Provinces_. The Annals begin with the year 1588, when Prince Maurice had the greatest influence in the affairs of the United Provinces; and concludes with the truce of twelve years, signed between them and Spain. The impartiality, with which these works are written, has been praised by every writer.

It is to be lamented that Grotius professed to imitate, both in his Annals and History, the style of Tacitus. Expressed by his own pen, the style of Tacitus is energetic, picturesque, and pleasing; but it is impossible to deny its frequent abruptness and obscurity. Generally speaking, an imitation of what is defective, contains a larger share, than the original, of its distinctive defect. It should however be added, that Grotius's own style is short, sententious and broken; and possesses nothing of the meliflous ease of the ultramontane Latinists; or of our Milton or Buchanan. None of the works of Grotius, which we have mentioned in this Article, were published till after his decease.

3. It remains to notice the _Letters of Grotius_, published at Amsterdam in one volume folio, in 1687.--A mult.i.tude of his unpublished letters is said to exist in different public and private libraries.

[Sidenote: CHAP. X. 1621-1634.]

His published letters are an invaluable treasure: they abound with wise maxims of sound policy, and curious discussions on points arising on Roman or Belgic jurisprudence. Many points of sacred and profane learning, and particularly of the civil and canon law, are treated in them with equal learning and taste. For the perfect understanding of them, the letters of the correspondents of Grotius should be perused: they are princ.i.p.ally to be found, in the _Praestantium et Eruditorum Virorum Epistolae Ecclesiasticae et Theologicae_, published at Amsterdam in 1684. A critical account of the Letters of Grotius, executed with great taste and judgment, is inserted in the first volume of the _Bibliotheque Universelle et Historique_.[041]

[Sidenote: X. 6. Other Works of Grotius.]

It is acknowledged that the letters of Grotius, are written in the finest latinity, and contain much valuable information; but the point, the sprightliness, the genius, the vivid descriptions of men and things, which are so profusely scattered over the letters of Erasmus, are seldom discoverable in those of Grotius. A man of learning would have been gratified beyond measure, by the profound conversations of Grotius and Father Petau: but what a treat must it have been, to have a.s.sisted with one, two, or three good listeners, at the conversations between Erasmus and Sir Thomas More!

CHAPTER. XI.

GROTIUS.--AS AMBa.s.sADOR FROM THE KINGDOM OF SWEDEN TO THE COURT OF FRANCE.

1634--1645.

The emba.s.sy of Grotius is connected with an important period in the history of the War of Thirty years.

This celebrated war was princ.i.p.ally caused by the religious disputes of the sixteenth century. Very soon after Luther's first attack on the See of Rome, the Reformation was established in Saxony, Livonia, Prussia, and Hesse-ca.s.sell; in many imperial towns; in Friezland and Holland; in several of the Swiss Cantons; in Pomerania, Mecklenburgh, Anhalt; Sweden, Denmark, Norway; England, and Scotland. Its progress in Germany is particularly connected with the subject of these pages.

[Sidenote: Emba.s.sy of Grotius in the Court of France.]