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 classical 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 constitution; are admitted into a general participation 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: