[500] Fabric. Delect. Argum. c. 30. p. 551.
[501] Joannis Christophori Lockeri Dissertatio Epistolica, Historiam libelli Grotiani De Veritate Religionis Christianæ complectens, 1725, in quarto; see also the Journal des Scavans de Pan. 1724.
[502] Colomiers, p. 586.
[503] Preface.
[X.] In the midst of his greatest occupations and most serious studies, Grotius still found time to study Civil Law. Blaeu printed, in 1643, his Remarks on Justinian's Laws. They are chiefly philological notes, drawn from the Poets and Philosophers[504], serving to illustrate some passages of the Corpus Juris[505]. "This book, the author modestly tells us, is not of much use to those who frequent the bar: but it is entertaining: and though I set no great value on it, I think it is better to publish it, than suffer it to be lost. It will possibly give pleasure to men of learning[506], and some such in this place are not dissatisfied with it, because they love to see Grammar and History united with Law[507]."
What we cannot sufficiently admire in a man of so great learning, and so much business as Grotius, is, that he should make the Holy Scriptures his favourite study in every period of his life. They were his consolation in prison; he always devoted a part of the day to them: and they were his principal study during a great part of his embassy. His Commentary on the Evangelists was finished in 1637; but before he printed it[508], he wanted to see the Aristarchus Sacer which Heinsius was going to put to press. This was a Commentary on the New Testament, which Grotius imagined to be much in the manner of his, and which piqued his curiosity the more as Heinsius was Grotius's rival in literature, and his secret enemy. Heinsius's credit with the Elzevirs, who were his booksellers[509], was one of the reasons which hindered Grotius from employing them. "We must not think of the Elzevirs, he writes in confidence to Vossius[510], on account of that man who has so much credit with them, and bears us ill-will. I should be glad to know whereabouts are his notes on the sacred books, and when they will be published, for I postpone till then the revisal of mine." There was at that time in Holland a Jew very famous for his learning, Manassah Ben-Israel. Grotius consulted him sometimes, and always with profit. In a letter to him without date he tells him, "The answer you have given to my difficulties about some places of the law of Moses and the historical books of Scripture, has yielded me great pleasure; and I do not think any one would have given an answer more solid. I have read many Interpreters; but I see that you know them better than I, and that you have read many more, and are master of them. I return you therefore my sincere thanks; and encouraged by this favour shall take the liberty to apply to you when I have any difficulty, being ever ready to return you the like, when it lies in my power. Your books, which I have mentioned to several persons here, are read with pleasure and profit: I would therefore beg and conjure you to employ the leisure you may have in explaining the obscurities of the Law, which will be a signal service to all men of learning."
This was not a compliment void of truth, but his real sentiment of this learned Jew: he speaks in the same manner in a private letter to Gerard Vossius[511]. "I have written again, he says, to Manassah, and beg of you to deliver to him my letter. I esteem very highly not only his erudition, but also his judgment. He treads successfully in the steps of Abenezra, Maimonides, and Abrabanel. I have made his works known here, and they are much read and valued."
Grotius foresaw that his Commentary on the New Testament would occasion him some disputes. "I am at a loss, says he, to Vossius, what to do with my Notes on the New Testament. I shall easily find a bookseller here; but I am afraid of meeting with some difficulties from the Divines, who will have nothing of this kind published without their approbation: and for my own part, I cannot submit in every thing to either of the two parties, nor can I be silent when I have something that may be of use to deliver. I shall see how to remedy this inconveniency. I have no hopes, says he to his brother[512], that the Divines of the Sorbonne will give their approbation to my Notes, especially since they censured Milletiere. It remains to be considered whether I shall print them in my own house without approbation, of which there have been examples."
Heinsius's work, which was expected with so much impatience, had no success[513]. Salmasius (his declared enemy indeed) said publicly, he was ready to shew, that, abstracting what he had borrowed, there would not remain one remark of importance: and it was held in no higher esteem by others of the first rank in learning[514]. Cardinal Richelieu, being informed that Grotius leaned more to the sentiments of the Roman Catholics, than to those of the Ministers of Charenton, gave orders[515] that his work should be printed without being obliged to pass the censors. He kept measures however with Heinsius; and desired his brother William Grotius to tell him[516], that he had always said there were several things in his Notes which pleased him much; and that he had made the same remarks in some places that Heinsius had done, by mere chance.
As Grotius had a very great esteem for the learned Father Petau, he communicated to him his works. On sending him his Notes on the Old Testament, he desired him to hint what alterations he thought necessary.