This grand dispute did not hinder[318] the English Ambassador from visiting Grotius on public business. The Earl of Leicester[319], Ambassador extraordinary from England, had a long conference with him concerning their quarrel: he pretended that what Grotius advanced in favour of the precedency of the Swedes, was a thing unheard of. The Ambassador from Sweden replied, that the same facts had been already maintained in the Council of Basil; and took occasion to set forth the extent and antiquity of the kingdom of Sweden. Leicester said, that they had been of the same opinion formerly in France, since they decided against the Swedes. Grotius answered, that he much questioned this decision, and that at the time it was pretended to be made he did not think there was any Ambassador in France from Sweden, which nation was little known to those of the South: The English Ambassador wanted to avail himself of the Pope's authority in favour of his nation: Grotius rejected it. Leicester insisted that England had been converted to Christianity before Sweden: Grotius replied, that this was a very bad reason for precedency; and the employing it might be a prejudice to the Christian religion by hindering the conversion of the Pagans and Mahometans.

The King of England was not offended with Grotius on account of this dispute; for after it happened Lord Scudamore, Ambassador in ordinary from King Charles, told him from his Master, that he would be glad to see him in England to restore the union between the English and Swedes. The Earl of Leicester, who had the affair of the precedency much at heart, had another conferrence on that subject with Grotius, of which the latter gives an account to the High Chancellor, July 26, 1637. The English Minister represented, that as the Danes and Norwegians, whose kingdoms were very ancient, yielded the precedency to England, the Swedes ought to follow their example. Grotius answered, that he did not know how the Danes and Norwegians acted; but their conduct ought not to prejudice the rights of Sweden. Leicester asked, how high the antiquity of Sweden reached. Grotius answered, that it was older than the most ancient annals; that, without going higher, it was sufficient to mention the testimony of Tacitus, who speaks of the Swedish nation as very powerful by sea and land. Leicester replied, that a long space of time had elapsed since Tacitus wrote, in which no mention was made of the Swedes. Grotius shewed him that in every age they were spoken of by the Germans, French, and English; and that even if less frequent notice had been taken of them, it would not be matter of surprise, since in those times the Swedes had no disputes but with the Russians, the Sclavonians, the Danes, and Norwegians; that their embracing Christianity late could not prejudice the dignity of the kingdom, or the claims of the Swedes. The Ambassador of Sweden afterwards asked Leicester what rank the English pretended to give the Czar, to whom the Kings of Sweden would never yield the precedency. He added, that many people were surprised when the truce was negociating at Holland, that the French always preceded the English, who contented themselves with a writing, signifying that it was without prejudice to their rights. Leicester said he did not see how it was possible to assemble a congress of ministers of Princes who would all have the first place. Grotius made answer, that several expedients might be found to save the claim of each.

This quarrel, from which a rupture between the two nations was apprehended, had no bad consequence, and did not even lessen the friendship which subsisted between the Ministers of the two kingdoms. Lord Scudamore's lady being brought to bed at Paris, the lady of the Swedish Ambassador stood godmother[320] to the child in the month of March, 1638, that is, during the height of the quarrel.

FOOTNOTES:

[315] Ep. 718. p. 302.

[316] It is surprising that Father Bougeant, after reading the DCCXVIIIth letter of Grotius, should contradict him so manifestly by placing this quarrel in 1639. Hist. l. 5. n. 5.

[317] Ep. 719. p. 304.

[318] Ep. 722. p. 305.

[319] P. 306. & epist. 395. p. 866.

[320] Ep. 919. p. 406.