THE NEW SCHAFF-HERZOG
tions and went to Hamburg. Arrived there he was
invited by Gustavus Adolphus to enter the Swedish
service. Before the matter was ar-
Swedish ranged, the prince died in the battle
Ambassa- of Ltitzen, but Oxenstierna carried dor in on the negotiations and soon after Paris. Grotius made his appearance as Swedish ambassador at Paris. After having occupied this post for ten years, he went to Stockholm, where the Queen Christina received him with much distinction. She offered him a place of honor, but he secured release from further service. On his return he was shipwrecked and arrived at Rostock seriously ill and died there.
Hugo Grotius was also an excellent theologian. His natural disposition and the religious agitation of his age led him involuntarily to Grotius as theological studies. Few men were so Theologian, well versed in Christian literature of earlier and later times. At Loevenstein as well as in Paris he occupied himself with writing expositions of the Bible, which were published under the titles Explicatio trium utilissimorum locorum Novi Testamenti, Amsterdam, 1640; Commentatio ad loca Novi Testamenti qua de Antichristo agunt, 1640; Explicatio Decalogi, 1642. His writings were not a commentarius perpetuus but annotationes , explaining difficult passages in a few words. He declared that the Bible had nothing to do with dogmatism, and dealt with the books of the Bible as with literary writings according to grammatical rules, and explained the words of Jesus and the apostles by quoting passages from Greek and Latin authors. According to his opinion the books of the prophets contained real prophecies, but concerning Israel only. He was the first to deny the Solomonic authorship of Ecclesiastes. His Annotationes, afterward also incorporated in the London Polyglot and Critici sacri, excelled by their impartiality. To him belongs the honor of first having applied the historical-philological method to the explanation of the Scripture. He was the precursor of Ernesti.
Grotius's book De Veritate religionis Christianas is no less celebrated. At Loevenstein he wrote a Dutch didactic poem as a manual for sailors to help them refute pagans and Mohammedans; later he worked it over in Latin prose at Paris and published it there 1627. This book was published again and again, and translated into many languages, including Arabic and Urdu. It shows howlittle Grotius esteemed the dogmas of the severe Lutherans and Calvinists, and caused him to be considered the founder of the scientific apology and gives him a place next to Pascal.
In more than one writing Grotius has shown his irenic tendency — e.g., Via ad pacem ecclesiasticam, Amsterdam, 1642 ; Votum pro pace ecclesiastica, 1642. He wanted peace in the Church and a Christianity without religious discord. He His Irenic would admit in one ecclesiastical al- Tendency. liance not only Remonstrants and Contra-Remonstrants, but also Lutherans and Socinians, even Roman Catholics. In his time, however, he was misunderstood. With Arminius he believed in the universality of divine
grace, but he did not want to be taken for a Pelagian (Disquisitio an Pelagiana sunt ea dogmata qua, nunc sub eo nomine traducuntur, Paris, 1622). As to the doctrine of reconciliation he differed from Augustine and Anselm, but in his Defensio fidei catholica de satisfactione Christi adversus F. Socinum, 1614, he defended the doctrine of the Church. He regretted that the Reformation had brought so much quarreling among Christians. It was his conviction that the English Church had done better than Calvin, taking from Catholicism what was not repugnant to the Gospel and suffering the ancient organization of the Christian Church to remain. His Annates et historim de rebus Belgicis 1657, and his Historia Gothorum, Vandalorum et Longobardorum, 1655, are not without importance for church history. His Dissertatio de cana administratione ubi pastores non sunt, 1638, belongs to liturgies. His De imperio summarum potestatum circa sacra, Paris, 1647, to canon law. Although he had chosen a political career, he deserves a place of honor among the theologians of his age, and also among the world's greatest benefactors; for he laid the foundations of the modern international law in his great book, The Rights of War and Peace.
His Opera appeared, 4 vols., Basel, 1732. In English translation there have appeared: Two Tracts : 1 . Whether the Sacrament of the Lord's Supper May be Administered Where There are no Pastors? 2. Whether it be Necessary at All Times to Communicate with the Symbols f (London, 1700); The Mourner Comforted (1652); A Poem on the Holy Sacrament (Edinburgh, 1732); Adamus Exul; or, the Prototype of Paradise Lost (London, 1839); Annals and History of the Low-Countrey Wars (1665); The Whole Duty of a Christian (1711); Christ's Passion, a Tragedie (1640); A Treatise of the Antiquity of the Commonwealth of the Battavers (1649); The Right of the State in the Church (1651); The Rights of War and Peace (1738; abridged transl., 1853); The Truth of the Christian Religion (new ed., 1859); A Defence of the Catholic Faith, Concerning the Satisfaction of Christ against Faustus Socinus (Andover, Mass., 1889); Joseph, a Tragedy (London, 1652); A Letter to the States Ambassador (1675); Politick, Maxims and Observations (1654).
(H. C. ROGGEf.) Bibliography: C. Brandt and A. van Cattenburgh, Historic van het leven van H. de Groot, 2 vols., Amsterdam, 1727; J. Levesque de Burigny, Vie de Grotius, avec Vhist. de ses ouvrages, 2 vols., Paris, 1752, Eng. transl., London, 1754; H. Luden, H. Grotius nach seinen Schicksalen und Schriften, Berlin, 1806; C. Butler, Life of Hugo Grotius, London, 1826; G. F. Creuzer, Luther und Grotius, . . oder Glaube und Wissenschaft, Heidelberg, 1846; J. L. Motley, John of Barnevetd, vol. i., chap, xxii., New York, 1874; L. Neumann, Hugo Grotius, 158S-1645, Berlin, 18S4; D. Nasmith, Makers of Modern Thought, 2 vols., New York, 1892.
GROVES, ANTHONY NORRIS: English missionary; b. at Newton (20 m. n. of Winchester), Hampshire, 1795; d. at Bristol May 20, 1853. He studied chemistry in London, took up dentistry under his uncle, James Thompson, and at the same time studied surgery in the London hospitals. In Feb., 1813, he settled as a dentist at Plymouth, but removed to Exeter in 1816, and in 1825 took charge of a small church at Poltimore, near Exeter.