The Life of Hugo Grotius Part 12

"If this were merely an objection of taste, I should be willing to allow, that Grotius has indeed poured forth his learning with a profusion, that sometimes rather enc.u.mbers than adorns his work, and which is not always necessary to the ill.u.s.tration of his subject. Yet, even in making, that concession, I should rather yield to the tastes of others, than speak from my own feelings. I own that such richness and splendour of literature have a powerful charm for me. They fill my mind with an endless variety of delightful recollections and a.s.sociations. They relieve the understanding in its progress through a vast science, by calling up the memory of great men and of interesting events. By this means we see the truths of morality clothed with all the eloquence (not that could be produced by the powers of one man, but) that could be bestowed on them by the collective genius of the world. Even virtue and wisdom themselves acquire new majesty in my eyes, when I thus see all the great masters of thinking and writing called together, as it were, from all times and countries, to do them homage and to appear in their train.

[Sidenote: X. 2. His Treatise de Jure Belli et Pacis]

"But this is no piece for discussions of taste, and I am very ready to own, that mine may be corrupted. The work of Grotius is liable to a more serious objection, though I do not recollect that it has ever been made. His method is inconvenient and unscientific. He has inverted the natural order. That natural order undoubtedly dictates, that we should first search for the original principles of the science, in human nature; then apply them to the regulation of the conduct of individuals; and lastly employ them for the decision of those difficult and complicated questions that arise with respect to the intercourse of nations. But Grotius has chosen the reverse of this method. He begins with the consideration of the states of peace and war, and he examines original principles, only occasionally and incidentally, as they grow out of the questions, which he is called upon to decide. It is a necessary consequence of this disorderly method, which exhibits the elements of the science in the form of scattered digressions, that he seldom employs sufficient discussion on those fundamental truths, and never in the place where such a discussion would be most instructive to the reader. This defect in the plan of Grotius was perceived, and supplied by Puffendorf, who restored natural law to that superiority which belonged to it, and with great propriety, treated the law of nations as only one main branch of the parent stock."

[Sidenote: CHAP X. 1621-1634]

Whatever may be the merit of the work of which we are speaking, it must be admitted, that few, on their first appearance, and during a long subsequent period after publication, have received greater or warmer applause. The stores of erudition displayed in it, recommended it to the cla.s.sical scholar, while the happy application of the author's reading to the affairs of human life, drew to it the attention of common readers. Among those, whose approbation of it, deserved to be recorded, Gustavus Adolphus,--his prime minister the Chancellor Oxenstiern,--and the Elector Palatine Charles Lewis, deserve particular mention.[035] As the trophies of Miltiades are supposed to have kept Themistocles awake, it has been said that the trophies of Grotius drove sleep from Selden, till be produced his celebrated treatise, "_De Jure naturali et gentium secundum leges Ebraeorim_." This important work equals that of Grotius in learning; but, from the partial and recondite nature of its subject, never equalled it in popularity.

[Sidenote: X. 9. His Treatise de Jure Belli et Pacis]

The supposed want of general elementary principles in the work of Grotius gave occasion to Puffendorf's treatise _de Jure Naturae et Gentium_; afterwards abridged by him into the small octavo volume _De Officio hominis et civis_: an edition of it in octavo was published by Professor Garschen Carmichael, of Glasgow, in 1724.

The best edition of Grotius's treatise _de Jure Belli et Pacis_ was published at Amsterdam in 1730, by John Barbeyrac.

Foreigners observe, that the study of the law of nature and nations is less cultivated in England than upon the continent. Is it not, because Englishmen are blessed with a free const.i.tution; are admitted into a general partic.i.p.ation of all its blessings; are thus personally interested in the national concerns; and have therefore a jurisprudence, which comes nearer to their bosoms? Is it not also, because the law of nature and nations, with all its merit, is so loose, that its principles seldom admit of that practical application, which renders them really useful; and which an English mind always requires?

X.3.

_De Veritate Religionis Christianae._

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

Grotius, while a prisoner in the Castle of Louvestein, had written, in the Dutch language, "A treatise on the Truth of the Christian Religion."

He afterwards enlarged it, and translated it, so enlarged, into Latin.

It was universally read and admired. French, German, English, modern Greek, Persic, and even Turkish versions of it have been made: it was equally approved by Catholics and Protestants.

[Sidenote: De Veritate Religionis Christianae.]

It was invidiously objected, that he did not attempt to prove, or even mention, the Trinity, and some other gospel mysteries: he replied, satisfactorily in our opinion, that a discussion of any particular tenet of the Christian religion did not fall within the scope of his work. In this respect, he was afterwards imitated by _Abadie_ and _Houteville_, two of the most eminent apologists of Christianity. The latter expresses himself of the work of Grotius in the following terms:

"Grotius's work is the first, in which we find the characteristics of just reasoning, accuracy, and strength: he is extremely concise; but even this brevity will please us, when we find his work comprehends so many things, without confounding them or lessening their evidence or force. It is no wonder that the book should be translated into so many languages."

The best edition of it is that published by Le Clerc,[036] in 1709 at Amsterdam, in 8vo. To this edition, Le Clerc has added a curious _dissertation_ on _religious indifference_. He presumes that the supposed indifference is persuaded of the authenticity of the New Testament:--He then (says Le Clerc) must ascertain,--

1. Which are the denominations of religionists which avow their belief of it:

2. Which of these are most worthy of the name of Christians:

3. And which profess the Christian religion in most purity and with least extraneous alloy:

4. He will find, that all Christians agree in the fundamental articles of faith:

5. That all these articles are clearly expressed in the New Testament:

6. That no tenet should be believed to be of faith, unless the New Testament contains it.

7. That the providence of G.o.d is admirable in the preservation of these tenets, amidst the confused mult.i.tude of religious opinions, which have prevailed in the world:

8. That this confusion was foreseen by G.o.d:

9. That he permitted it as a consequence of his gift of free-will to man:

10. That the inquirer should aggregate himself to that religious communion, which receives the New Testament as its only rule of faith, and does not persecute others:

11. That episcopacy without tyranny is the most antient form of ecclesiastical government, and most to be desired; but that it is not essential to a Christian church:

12. That these were the opinions of Grotius:

13. Finally, that it is greatly to be desired that a belief of no dogma, not explicitly propounded in the New Testament, should be required.

Such is the religious system propounded by Le Clerc.--Does any religious communion really profess it?--Many Protestant churches declare, that the Bible, and the Bible only, contains their creed: but, do they not all mean by this--the Bible, as it is explained by the Articles, the Formulary, or the Confession received by their church?

X. 4.

_Grotius's Treatise De Jure summarum potestatum circa sacra_.--And, _Commentatio ad loca quaedam Novi Testamenti, quae de Antichristo agunt, aut agere putantur_.

Nothing in the life of Grotius places him in a more amiable or respectable point of view, than his constant attempts to put Catholics and Protestants into good humour with each other, and to put both into good humour among themselves.

[Sidenote: X. 4. His Treatise De Jure summarum potestatum. &c.]

We have mentioned the _pacific decree of the States of Holland_, which ordered the contending communions to tolerate each other. Grotius is supposed to have framed this wise decree. The Contra-remonstrants attacked it: Grotius reprinted it, with a collection of proofs and authorities.

It gave rise to a controversy on the nice question, respecting the authority of the temporal power to interfere in the ecclesiastical concerns of the state. Grotius adopted, upon this point, the sentiments of what is termed in England the Low Church: he seems to have pushed them to their utmost bearings. With these sentiments, he published his treatise _de Imperio summarum potestatum circa sacra_. It was disliked by King James and his bishops: Grotius, in their opinion, gave too much authority, in sacred things, to the secular power.

On the work of Grotius, respecting _Anti-christ_, we prefer transcribing Burigni's sentiments to delivering our own.

"This deep study of the Holy Scriptures led Grotius to examine a question, which made much noise at that time. Some Protestant synods had ventured to decide that _the Pope was Antichrist_; and this extravagance, gravely delivered by the ministers, was regarded by the zealous schismatics, as a fundamental truth.

Grotius undertook to overturn such an absurd opinion, that stirred up an irreconcileable enmity between the Roman Catholics and the Protestants; and, of consequence, was a very great obstacle to their re-union, which was the sole object of his desires. He entered therefore upon the consideration of the pa.s.sages of Scripture relating to Antichrist, and employed his Sundays in it.

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

"It was this work, that raised him up most enemies. We see by the letters he wrote to his brother, that his best friends were afraid lest they should be suspected of having some hand in the publication of the books, in which he treated of Antichrist. 'If you are afraid of incurring ill will, (he writes thus to his brother), you may easily find people that are far from a factious spirit, who will take care of the impression. Nothing has incensed princes against those, who separated from the church of Rome, more than the injurious names, with which the Protestants load their adversaries; and nothing is a greater hindrance to that re-union, which we are all obliged to labour after, in consequence of Christ's precept and the profession we make of our faith in the creed. Perhaps the Turk, who threatens Italy, will force us to it.

In order to arrive at it, we must first remove whatever obstructs a mutual quiet hearing. I hope I shall find a.s.sistance in this pious design. I shall not cease to labour in it, and shall rejoice to die employed in so good a work.'