Chapter 1 Part 2

The Life of James Arminius
Chapter 1, Part 2 of 3.

This biography of James Arminius was written in Latin by Caspar Brandt, published by Gerard Brandt in 1724, and translated to English by John Guthrie in 1854.
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But the great and ever blessed God, the never-failing father of the orphan, did not leave the youth, now in his 15th year, to pine in the hopeless grief into which he had been plunged by the loss of so beloved a benefactor. Scarcely had the good old man departed this life, when that profound linguist, and most expert mathematician, Rudolph Snellius, happened to re-visit his own country from Hesse-Cassel; having some time previously, to escape the tyranny of the Spaniards, left his native spot, which was common to him with Arminius, and repaired to Marburg. Moved with Christian compassion for his young fellow-townsman, now deprived of human guardianship, he forthwith honoured him with his patronage, and took him with him to Hesse-Cassel.

Arminius had hardly taken up his abode there, when, in the month of August in that same year (1575), his ear was startled by the truly tragic intelligence that his native town had been destroyed: — that the place had been taken by the Spaniards — its houses pillaged, and almost entirely consumed by the devouring flames — its garrison put to the sword — its ministers of religion hanged — and its inhabitants strangled in a promiscuous mass, without any regard to age or sex. This announcement so agonized his youthful spirit that for a whole fortnight he gave way to incessant weeping and wailing. Yea, so irrepressible was his anguish at so fell a catastrophe, that he quitted Hesse-Cassel, and hurried to Holland — resolved to visit the rums of his native city, or die in the attempt. When he reached the place, the scene presented the appearance of a heap, rather than of a town — his eye finding nothing to rest on but piles of rubbish, and the remains of most of the citizens, yea, and of his dearest mother, and sister, and brother, and other relations, all cruelly slain. He accordingly returned to Marburg, the journey from his native place to Hesse-Cassel being accomplished on foot [Ex. Bertii Orat. Funeb.].

Meanwhile, under the auspices of the illustrious Prince of Orange, William the First, a new University had been erected in Holland [The celebrated University of Leyden. In memory of the eventful siege of that city by the Spaniards, and to reward the citizens for their heroic and triumphant defence, the Prince and States offered them their choice of a university or a fair. To the honour of the citizens they chose the university, and to the honour of the Prince and States they gave them both; and both sustained and enhanced the city's well-earned renown. The university, above all, has made Leyden an imperishable name. It received its charter from the Prince of Orange on the 8th February, 1575. 'Van der Duys, the devoted and heroic defender of his native town, first sat as curator in that chair which himself had raised on the standards of victory, and the muse twined her bays with the laurels that crowned his brow.' — Davies' Hist. of Holland, vol. ii. p. 15. London, 1851 — TR.]. On being apprised of this, he returned to his native land, and repaired to Rotterdam, where the sad relics of his fellow- townsmen, and some others who had fled from Amsterdam on account of the Reformed religion, had taken shelter. Peter Bertius, senr., was then pastor of that church; and in the same city resided a man of eminent learning and piety, John Taffin, Walloon minister to the Prince, and one of his Councillors. Arminius immediately insinuated himself into their friendship — so much so, that Bertius cheerfully received him into his own house. By and by, however, at the instance, and with the sanction, of certain friends, he was removed to the new University at Leyden, along with Peter Bertius, junr., whom his father, on this occasion, had recalled from England. Pre-eminent among the other masters of varied erudition, Lambert Danseus then added lustre to the new seat of learning — a distinguished man, so versed at once in philosophical and theological studies, and also in the Fathers, and in scholastic divinity, as to have scarcely an equal in these departments [Meursii Athen. Batavae.]. Hence that illustrious ornament of literature, and of the Leyden University, John Dousa, the elder, in an iambic poem composed in honour of Danaeus, designates him the father of the sciences and of eloquence, and the master-builder of the new seat of learning [Vid. Dousse poem, a Scriverio edita p. 274].

Favoured with so able a director of his studies, Arminius soon made such proficiency that he far outstripped his fellow-students, to whom he was held up by his distinguished preceptor in terms of public commendation as a rare example of industry and virtue. When anything was to be written, or spoken, or any doubt to be resolved, Arminius was snre to be consulted. There was scarcely a field of study, or department of the arts, which he did not bound over with eager and joyous impulse. In order to acquire the Hebrew tongue, he availed himself of the instructions of Hermann Rennecher, a Westphalian, who was well versed in that language. With his main study, theology, at which he toiled night and day, he conjoined philosophy; and penetrated to the inmost recesses of both.

Of all philosophers, by the way, the celebrated Peter Ramus, formerly professor in the University of Paris, pleased him best [Ramus was also a favourite with John Milton. — TR.]. So thoroughly did he imbibe his system of philosophising, and method of reasoning, that he might have passed for another Kamus. My impression, however, is, that Armmius acquired the elements of this philosophy under his teacher and guardian, Rudolph Snellius, of whom the distinguished Meursius remarks, that 'at Marburg he first laid his hands on the logic of Kamus, and was so enraptured with it, that from that day forward he shook himself clear of all the shackles of the Aristotelian philosophy, to the acquisition of which he had formerly devoted three whole years in the colleges at Cologne.'

Under the care of this same Snellius, who, at the close of the year 1578, was called by the Curators of the Leyden University to give instruction in Mathematics, he applied himself also to Mathematics and Astronomy, and made no small progress in these studies. Nor was he proof against the allurements of poetry; but at this, as well as at subsequent periods of his life, he occasionally betook himself to that sweet charmer of the human soul, to soothe his breast when burdened by a load of care. This is proved by a variety of epigrams and poems of every description, that bear the evident impress of a sprightly and most elegant mind, many of which, in the author's own hand-writing, are preserved by us to this day among our most precious relics. Of all his companions — it may be added — who then plied their literary studies along with him at the same university, and of whose friendship and close intimacy he daily availed himself, the most eminent were these young men of transcendent ability, John Gruter, Rombout Hoogerbeets, and George Benedicti of Haarlem, whose epigrams, and other highly finished poetical remains, were afterwards published by the very learned P. Scriverius.

When, with these fellow-students, he had now attended the Leyden University for the space of six years, and given satisfactory proof that he was destined to be an eminent man, and useful teacher in the church, he was at length recommended, in hope of the church, by the Honourable the Senators of the Amsterdam Republic, and by ministers of the gospel, to the heads of the merchants' guild [Tribunis Institorum; to which the author subjoins, in a foot-note, by way of explanation: — De Hooftluiden van het Kraemers Gildt. — TR.], who responded so heartily to the call, that, to enable him to complete a thorough course of academical study, they took the youth under their patronage, and cheerfully engaged, with this pious object in view, to defray the expense thereby incurred out of the annual proceeds of their fraternity. On his part, Arminius, in an autograph document retained by the senators, of date 13th September, 1581, bound himself to be in perpetuity at the service of that city; and pledged his faith that in the event of his being invested with the sacred office, he would give his energies to no church in any other city without the previous consent of those who should constitute the Senate of that great city for the time being.

Backed by such kind patrons, he rushed with accelerated speed towards the completion of his studies. That he might accomplish this with the more advantage, and yet further enrich his resources, the Senate of Amsterdam deemed it advisable that he should be sent to some of the foreign universities. Accordingly, by their authority and decree, in the year 1582, he set out for Geneva, a city which was then considered to be the stronghold of the Reformed faith, and the prolific birth-place as well as arena of the most illustrious minds. Of all who then took the lead in this city, in its Academy and in the public ordinances of religjon, the great masterspirit was that venerable old man, Theodore Beza. Hence nothing appeared to Arminius of greater consequence, while at Geneva, than to conciliate towards himself Beza's interest and affection, inasmuch as he hoped, by means of his conversations and intercourse, to become not only a more erudite and polished, but also a better and a wiser man. For, with the utmost gravity of manners, this theologian excelled his compeers in persuasiveness of address, and in promptitude and perspicuity of utterance; while his learning and attainments in sacred literature were profound and extraordinary. With ears intent Arminius drank in his words; with eager assiduity he hung upon his lips; and with intense admiration he listened to his exposition of the ninth chapter of Paul's epistle to the Romans. His attention to Beza, however, was not exclusive; for he was often present also at the prelections and discourses of Anthony Faye, Charles Perrot, and other teachers of that church and university.

Here, at Geneva, were laid the foundations of that most intimate and uninterrupted friendship which ever after subsisted between him and John Uitenbogaert, a native of Utrecht, who prosecuted his studies in theology at the same time, and under the same preceptors [Ex vitas Uitenbog. prolegomenis, ling, vernac. conscript.]. In the course of that period, too, it happened that the sons of the principal families of rank in the Dutch Eepublic, and young men of noble birth, had flocked to Geneva to prosecute their studies, of whose familiar intercourse and many kind offices Arminius daily availed himself. Eminent among these were Nicolas Cromhout, Abraham Bysius, Peter Brederode, John Crucius, Adrian Tiong of Dort, afterwards called Juuius, and others, whom, at subsequent periods, he saw elevated to the highest honours of state in his native land [Ex Arminii MS. Libello.].

But Arminius, having rather keenly, and with too great ardour, defended publicly, as well as privately, the philosophy of Ramus, which he had formerly embraced, and impugned that of Aristotle; nay, further, having allowed himself to be prevailed upon, by the request and earnest entreaties of many of the students (of whom Uitenbogaert was one), to teach the logic of Ramus privately, and in his own study, he soon succceded, by that step, in arraying against himself the fierce jealousy of some of the rectors of the academy at Geneva. Of these, no one resented the attempt so keenly as the professor of philosophy in that academy — a Spaniard by nation, and, moreover, a most strenuous defender of Aristotle. By his influence, erelong, Arminius was publicly, and by name, interdicted the liberty of teaching the Ramean philosophy. Disconcerted by this affair, he resolved to yield somewhat to the exigency, and abandon Geneva for a time [Bert. Orat. Funeb.— Uitenb. Hist. Eccles. Vernacule Script.].

He removed to Basle, where he was held in the highest estimation for his talents and learning. A favourable opportunity here presented itself for establishing his reputation. The custom had prevailed in that university of permitting the more advanced theological students, during the harvest holidays, to give, apart from the stated course, and with the view of exercising their, gifts, occasional lectures in public. This province Arminius very willingly undertook, and expounded a few chapters of Paul's Epistle to the Romans. With such ability did he act his part, and with such applause from all the learned, that the celebrated James Grynajus, professor of sacred literature in that university, occasionally graced his lecture with his presence, and listened to him with the utmost delight. This distinguished man, moreover, when any grave question was started in their public discussions, or any knotty point presented itself, would single out Arminius from among the assembled students, and, without any fear that his honour was at stake, appeal to him in these words — 'Let my Hollander answer for me.' [Ex. Bert. Orat. Funeb.]. Yea, to such an extent, at this place, did he gain the esteem of the learned, and the fame of solid acquirements, that, when he was meditating a return to Geneva, the Theological Faculty spontaneously, and at the public expense, proffered him the title of doctor, which, however, with the utmost modesty, and with every expression of gratitude, Arminius at that time declined, as an honour which he was yet too young to wear.

On his return to Geneva in 1583, he found that the most of those whom he had shortly before exasperated by his defence of the philosophical tenets of Ramus, had abated much of their rigour. Wherefore, deeming it fair that he, on his part, should somewhat abate his impetuosity, and give no further offence to his friends in this way, he so conducted himself henceforth that every one saw and admired the combination he exhibited of an acute and vivacious intellect with the utmost moderation of spirit. So marked was this, that Beza himself, on being asked by the learned Martin Lydius, minister of the gospel at Amsterdam, in name of the leading men both of the city and the church, to give his opinion of their scholar [Alumnus, or in Dutch Voedsterling — literally foster-child.], and of his studies, replied, in a letter to Lydius, dated June 3, 1583, and embodying the mind of the entire theological faculty, in the following terms: — 'Your letter reached us sometime since, in which, in terms of the decision of your assembly, as well as by the desire of your illustrious magistracy, you ask our opinion of James Arminius, your scholar. To that letter we shortly after replied; but as it is possible, in these critical times, that our reply may not have reached you, we deem it expedient to embrace the opportunity that has just presented itself of a confidential bearer, to repeat our answer in brief, lest by any such contingency the studies of Arminius should be injuriously affected. To sum up all, then, in a few words, be it known to you, that from the time Arminius returned to us from Basle, his life and learning both have so approved themselves to us, that we hope the best of him in every respect, if he steadily persist in the same course, which, by the blessing of God, we doubt not he will; for, among other endowments, God has gifted him with an apt intellect both as respects the apprehension and the discrimination of things. If this henceforward be regulated by piety, which he appears assiduously to cultivate, it cannot but happen that this power of intellect, when consolidated by mature age and experience, will be productive of the richest fruits. Such is our opinion of Arminius, a young man, unquestionably, so far as we are able to judge, most worthy of your kindness and liberality.' [Vide Epist. Eccles. Amstel. 1684 editas; pag. 26. Ed. xii.]

Three months after, a similar opinion respecting Arminius was expressed by the University of Basle, in whose name the celebrated Grynaeus drew out the following testimonial:—

'To pious readers, greeting:

Inasmuch as a faithful testimonial of learning and piety ought not to be refused to any learned and pious man, so neither to James Arminius, a native of Amsterdam [In this Grynaeus was mistaken, for Arminius was a native of Oudewater.], for his deportment while he attended the University of Basle was marked by piety, moderation, and assiduity in study; and very often, in the course of our theological discussions, he made his gift of a discerning spirit so manifest to all of us, as to elicit from us well-merited congratulations. More recently, too, in certain extraordinary prelections delivered with the consent, and by the order, of the Theological Faculty, in which he publicly expounded a few chapters of the Epistle to the Romans, he gave us the best ground to hope that he was destined erelong — if, indeed, he goes on to stir up the gift of God that is in him — to undertake and sustain the function of teaching, to which he he may be lawfully set apart, with much fruit to the Church. I commend him, accordingly, to all good men, and, in particular, to the Church of God in the famous city of Amsterdam; and I respectfully entreat that regard may be had to that learned and pious youth, so that he may never be under the necessity of intermitting theological studies which have been thus far so happily prosecuted. Farewell!'

'JOHN JAMES GRYNAEUS,'
'Professor of Sacred Literature, and Dean of the Theological Faculty. — Written with mine own hand. [Ex ipso Grynaei Autographo.]'
'Basle, 3rd September, 1583.'