[477] Ep. 825. p. 360.

[478] Ep. 408, p. 871.

[479] Ep. 410, p. 872.

[480] Ep. 1667, p. 727.

VIII. The nomination of Grotius, when very young, to be Historiographer of the States, led him to enquire particularly into the troubles of the Low Countries and their consequences with regard to the Seven Provinces.

He was employed about this in the year 1614, as appears by a letter, written on the 8th of February, to the President de Thou. He informs him[481], that love to his Country had engaged him in a work very like his, but as much inferior as Holland is to France. "I own, indeed, the work is above my abilities, but I shall not publish it till years and judgment enable me to mend it." Communicating this work to Heinsius, with whom he was then very intimate, that learned youth wanted words to express his admiration. Balzac informs us of these particulars in a letter to Chapelin, dated Sept. 20, 1640, in which he mentions a letter from Heinsius concerning this History when Grotius was very young.

An author, more fond of his works than Grotius, would have made haste to publish this, which appears to have been finished in 1636; for that year he wrote to Martinus Opitius[482], "My Belgic annals are transcribing."

He writes to his brother the year following[483], "My Annals and my History of the Low Countries are transcribed: but I think I must still keep them a while." He consulted several of his friends on this subject, and among others Gerard Vossius.

The sudden deaths of many of his acquaintance leading him to reflect on the uncertainty of life, he wrote to his brother, May 21, 1639[484], "I would have my works printed before my death, that I may be useful to those that shall come after me; and would therefore have my Annals correctly printed as soon as possible; but I would not have them printed by those, who, from a party spirit, would tell what was in them before they were published, and thereby prevent perhaps their ever appearing. I therefore beg of you to find out some honest man to whom I may intrust my copy."

In the mean time he was still revising them; and near two years after he wrote to his brother, March 23, 1641[485], "Till I put the last hand to my History, I would not have any one see it: you must therefore find a handsome excuse to those who ask you for it. Read it, however, yourself, and send me your remarks." Grotius had not the satisfaction to see his History printed: it was not published till twelve years after his death, by his two sons Cornelius and Peter, who dedicated it, in 1657, to the States of Holland and West-Friesland.

This work is divided into two parts, Annals and History, in imitation of Tacitus. The Annals begin with the year 1566, and contain five books: there are eighteen of the History, which begins with the year 1588, that is, when Prince Maurice had the greatest influence in the affairs of the United Provinces, and concludes with the year 1609, when the twelve years truce was made. Had his love to truth and honesty been less, he had a fine opportunity of revenging himself on Prince Maurice. But he every where does him justice[486], and even speaks of him as if he had been always satisfied with his conduct to him.

M. Baillet thinks very advantageously and at the same time very justly of this work. "That great man (says he, speaking of Grotius[487]) has discovered in this work all the capacity, accuracy, judgment, solidity, industry, perspicuity, honesty, and integrity, of a true historian. His impartiality would almost make him pa.s.s for a foreigner, who had no interest in what he relates: he appears a Dutchman, only by his thorough knowledge of the causes, motives, ends, and other circ.u.mstances of the subject he has undertaken to handle."

The only thing for which he can be censured, is the stiffness of the style, by affecting to make it resemble that of Tacitus, which renders it obscure and unnatural. We are a.s.sured, that the eminent Advocate-general, Jerom Bignon, took notice of this fault to Grotius, with whom he was very intimate; and that learned man, yielding to his friend's advice, promised to do his work over again, and had even begun it, but could not finish it; and his sons published it as it was at first.

Peter Grotius tells us this History was his father's favourite work.

Grotius intended to dedicate it to the Queen of Sweden. Dec. 5, 1637, he writes to the High Chancellor[488], "I have written a great part of the History of the Low Countries: what I have done till the truce in 1609 is ready to appear with some advantage. I purpose to dedicate it to our Queen, unless your Sublimity determine otherwise. Of all the histories of our time, it appears to me the most useful. It presents us with the speedy rise of a republic, whose forces in its weak beginning were scarce able to defend its small frontier; and which afterwards carried its arms to the extremity of the globe: we no where find the art of besieging or defending towns brought to such a height; in fine, we see her Mistress of the Sea after her marine had been long neglected."

It should not be forgot, that the celebrated[489] Peyresc was of great use to Grotius in compiling this work: he communicated to him several important papers, and procured him the memoirs collected by Antonius Querengius, who purposed to write the History of the famous Alexander Farnese, Duke of Parma. Grotius's History was translated into French by M. L'Heritier, father of Mademoiselle L'Heritier, famous for her writings: but it deserves a new translator to turn it into better French.

FOOTNOTES:

[481] Ep. 24. p. 8.

[482] Ep. 595. p. 236.

[483] Ep. 402. p. 869.

[484] Ep. 454. p. 883.

[485] Ep. 539. p. 916.

[486] Parhasiana, t. 1. p. 161.

[487] Preface de l'Hist. de Hollande.

[488] Ep. 873. p. 384.

[489] Vie par Ga.s.sendi, l. 3. p. 182.

IX. It was during his emba.s.sy that Grotius revised and enlarged his book Of the Truth of the Christian religion. He had written a treatise on this subject in Dutch whilst a prisoner; and turning it afterwards into Latin, it had prodigious success. In the year 1637 it had been translated into all languages[490], French, German, English, and even Greek. The universal approbation this book met with, did not hinder Grotius's enemies from doing all they could to depreciate it. They said it contained the venom of Socinianism. Voetius, among others, distinguished himself by his rage against it. "It is surprising, says Grotius in a letter to his brother, October 22, 1637, that Voetius should think he sees what the Doctors of the Sorbonne, who examined the book, before it was printed, could not find in it. Doth Cardinal Barbarinus, who recommended this work[491], and constantly carries it with him, favour Socinianism? The Bishops of England have caused it to be translated into their language; the Ministers of Charenton have approved of it; a Lutheran has translated it; will he say these are all favourers of Socinianism?"

After this letter was written, 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 pa.s.s 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 pa.s.sages 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 Voetians look upon as Socinian, is so far from being Socinian here, that Roman-Catholic Monks are translating it into Persian, in order to make use of it in converting the Mahometans. I have not attempted a direct proof of the Trinity (he writes to Gerard Vossius[496]) for I always remembered what I heard Junius your father-in-law say, who was a great man, that Du Plessis, and those who, like him, in their disputes with Atheists, Pagans, Jews, and Mahometans, endeavoured to establish the Trinity by arguments drawn from the light of nature, and by pa.s.sages from Plato often misapplied, acted very imprudently, because they ought first to have convinced them of the truth of the Scriptures, which alone contain the doctrines which G.o.d has been pleased to reveal."

A new edition of the book on the truth of the Christian Religion, with considerable additions, was published in 1639, which Grotius dedicated to his ill.u.s.trious friend Jerom Bignon; and this great Magistrate, in returning him his thanks[497], gives the most favourable testimony to the work. He says,[498] that tho' the subject had already been well handled by several learned men, none of them had acquitted himself so well, nor discovered so great knowledge of the learned languages, and so much erudition, as Grotius. He admires the order and conciseness of the work, and congratulates himself on living in Grotius's time, and sharing in the friendship of so great a man. Some time after the publication of this work, an Englishman[499] who had lived long in Turky, came to see Grotius, and acquaint him that he had translated it into the Turkish language, thinking no book more proper for instructing Christians who live in Turky, and converting the Mahometans. He promised to use his endeavours to get it printed in the Turkish language in England.

Besides the translations already mentioned, and which came to Grotius's knowledge, there were others in Greek, in Chinese, in Flemish, in Danish, in the language of Malacca, and five French translations. An Arabic translation of it by the learned Poc.o.c.ke was printed at London in 1660. We are a.s.sured[500] that there have been three translations of it into Arabic, which gave occasion to Spon and Vehler to say that Grotius copied an Arabic treatise, taking the very version of his book for an ancient work: in fine, it had such a great run, that the history of it makes the subject of a treatise[501].

This work of Grotius has been equally esteemed by dispa.s.sionate Protestants and Roman Catholics. "Few pieces, says[502] Colomiers, have succeeded better than the treatise _On the Truth of the Christian Religion_. It is an excellent book, and ought to be the _Vade mec.u.m_ of every Christian. I have read it several times, and always with new pleasure."

"Grotius's book, says the Abbe Houteville[503], is the first in which we find these great characteristics, just reasoning, accuracy, and strength; he is extremely concise, but even this brevity will please us when we find it comprehends so many things without confounding them, or lessening their evidence or force: it is no wonder the book should be translated into so many languages."

FOOTNOTES:

[490] Ep. 411. p. 872.

[491] Ep. 181. p. 808. Ep. Coleri 37.

[492] Ep. 412. p. 873.

[493] Ep. 880. p. 387.

[494] Ep. 439. p. 880.

[495] Ep. 444. p. 881.

[496] Ep. 1096.

[497] Ep. 1232. p. 557.

[498] Ep. praes. vir. 451. p. 728.

[499] Ep. 534. p. 914.

[500] Fabric. Delect. Argum. c. 30. p. 551.

[501] Joannis Christophori Lockeri Dissertatio Epistolica, Historiam libelli Grotiani _De Veritate Religionis Christianae_ complectens, 1725, in quarto; see also the Journal des Scavans de Pan. 1724.

[502] Colomiers, p. 586.

[503] Preface.