Chapter 1 Part 3

The Life of James Arminius
Chapter 1, Part 3 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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Graced and animated by these testimonials, he diligently applied himself at Geneva, for three years more, to augment his attainments in theology and sacred literature. Moreover, as every nation has something in which it boasts a superiority over others, and as James Zabarella, a professor of philosophy at Padua, had at this time acquired great celebrity in that department; for this reason chiefly, Arminius, in the year 1586, made arrangements for taking a journey to Italy. This, however, he undertook not so much at his own suggestion, as at the instance of that noble youth, Adrian Junius, who was prosecuting legal studies, and who, when at a subsequent period he took his place among the senators of the Provincial Court, ceased not to regard Arminius with peculiar affection and esteem. Bent on making the tour of Italy, and on the look-out for a fit companion, he succeeded at last, by dint of entreaties, and by consummate address, in alluring Arminius into the project, on this condition, that both should use the same lodgings, the same table, and the same bed; and that in no case, when they sallied forth, should either quit the side of the other [Vid. Bert. Orat. Funeb.— Uitenb. Hist. Eccles.]. On this agreement, entered into at Geneva, they set out on their journey under favourable circumstances, taking along with them a Hebrew psalter, and a Greek copy of the New Testament, for the use of both in the way of cultivating personal piety. Spending sometime in Padua, Arminius listened to Zabarella with the utmost delight, and also found occasion to give instruction in logic to some Germans there, of noble birth. From that he visited the principal cities of Italy, and the queen of them all, the city of Rome — the throne of the Papal superstition and despotism. Wherever they went Arminius clung to his Achates, and never spoke to any one except in his presence. Of this journey, indeed, he was wont to remark, as no trivial advantage, that 'at Rome he had seen the mystery of iniquity in a form far more hideous than he had ever imagined; and that all he had ever heard or read elsewhere of the court of Antichrist at Rome, appeared trifles when compared with what he saw with his own eyes.' [Ex. Bertii Orat. Fimeb.]. The whole of this journey to Italy was accomplished, not in twenty-one months, as some recklessly allege, but in the space only of seven months; after which he retraced his steps to Geneva. But although he had been an eye-witness of the meretricious worship of that Papal Church, he had kept himself perfectly clear of all taint of its superstition ; still he could not escape the charge, by very grave men, of incaution and precipitation, in undertaking such a journey. What was more, he drew down upon himself, in consequence of that step, the displeasure, to some extent, of his patrons, and of the honourable Senate of Amsterdam, on the ground that he had undertaken the journey without consulting them. And, as envy is the usual concomitant of shining virtues and talents, there were not wanting individuals at this time who made a handle of the circumstance to indulge the vilest suspicions, and byjudgments the most manifestly reckless, to blight the opening buds of the youth's reputation. For advantage was taken of the fact, first secretly to insinuate, and then openly to proclaim far and wide, that he had kissed the Pope's shoe, became acquainted with the Jesuits, and cherished a familiar intimacy with Cardinal Bellarmine; the simple truth being that he had never beheld the Pope save in a dense crowd, in common with the other spectators, while Bellarmine he had never so much as seen.

Accordingly, having returned to Geneva, and passed a few months more in that place, he was recalled home by his patrons, and, in the autumn of 1587, set out for Amsterdam, adorned with a very splendid testimonial from his preceptors at Geneva, in which they declare, 'that his mind was in the highest degree qualified for the discharge of duty, should it please God at any time to use his ministry for the promotion of his own work in the Church.' [These are the words of Beza. Vid. Bert. Orat. Funeb.— TR.] Directly on entering that city, he felt it incumbent on him, first of all, to clear himself of the aspersions of weaker brethren, in reference to the journey above-mentioned, to the satisfaction of those grave and influential men whose authority was predominant in Church and State. Having obtained an interview with these, he very easily explained the fact; while the superadded testimony of Adrian Junius, formerly noticed, who had been his constant and inseparable companion in that journey, put an effectual curb on the reckless jaws of his calumniators. Nor less did Arminius feel it to be his incumbent duty, now that he had returned to Amsterdam, to make his appearance before the ecclesiastical court [This, we presume, was the Amsterdam Classis, for it was by the classical courts that candidates for the ministry were wont to be examined. These classes, being originally composed of every minister and elder within the particular bounds, corresponded, as nearly as possible, to our Scottish presbyteries. See Steven's Brief View of the Dutch Eccl. Estab., p. 9. It is evidently this same classical court, or presbytery, that is so often referred to in the subsequent pages, and which Brandt variously designates by the names Senutus Ecclesiasticus, Presbyterium, Synedrium, &c.— TR.], which he did on the 12th of November. He was very graciously received, and forthwith presented his testimonials from the venerable Beza and others; adding, that, actuated by an ardent desire to edify the Church of God, he would gladly devote to this object the gifts divinely entrusted to him, if at any time he should be duly invested with the sacred office [Ex actis presbyterii Amstelod.]. After entering into explanations respecting his journey to Italy, he next made the request, that before applying himself to discourses [Commonly called Propositions], with the view of rightly moulding his voice and style of speaking (of which he was extremely diffident), he might be allowed with the consent of the honourable Senate, to go to South Holland, partly to see certain friends and relatives, and partly to transact some private business. He obtained permission, the senators even granting him his travelling expenses; and accomplished the projected journey in a brief period of time.

On his return, he devoted a few weeks, by way of practice, to the delivery of private addresses; and, about the commencement of the year following (1588), he presented himself for examination before the Classis of Amsterdam. This having taken place, and his faith having been tested on the several heads of Christian doctrine, and the testimonies of some eminent divines respecting him having further been read, he was unanimously judged worthy to undertake ministerial functions. Thereafter, on the 4th February, with the consent of the honourable senators (the matter having previously been submitted to the ecclesiastical court), he began to be heard from thejoulpit of the church in Amsterdam, and officiated every week at the evening service, delivering a discourse, and conducting the prayers [Ex actis presbyt. Amstelod.]. He did so with such applause — his style of speaking being marked by a certain sweet and native grace, tempered with gravity — that, in the course of a few months (on the 21st July), the consistory [The consistory (for such, in this instance, must be the court designated by the name preslyterium) corresponds to our Kirk-session. It is 'composed of the minister or ministers, in actual service, and the ciders and deacons of each congregation. In small communities, deacons have a voice in all the business of the kirk-session, but in large consistories they have a separate chamber where are discussed all matters relating to the poor. In towns the whole session, including ministers, elders, and deacons, combine in calling a clergyman.' Steven's Brief View of Dutch Eccl Estal., p. 3.— TR.] of that city — all the deacons being assembled along with them — resolved, by their common vote, and without a dissentient voice, that he should be offered the sacred ministry of the church in Amsterdam, and that the consent of the honourable senators should be asked for that purpose. This was obtained, on the 28th of July; and the invitation by the entire consistory of the church, having been tendered to Arminius on the llth of August, after due proclamation had been made, and after pledging his faith that he would, according to the example of his colleagues, fulfil his sacred duties with fidelity and zeal, on a certain Saturday, which happened to be the day before the celebration of the Lord's Supper, he was, in solemn form, by the laying on of hands, invested with the sjacred office.

He entered upon his public duties in the twenty-eighth year of his age; and already, at this youthful period, acted the part of a consummate preacher, and not only fulfilled, but far exceeded the expectations of his patrons. His discourses were masculine and erudite; everything he uttered breathed the theologian — not raw and commonplace, but superior, acute, cultivated, and replete with solid acquisitions both in human and in sacred literature. This made him such a favourite both with high and low, that in a short time he attracted towards himself the ears and the hearts of all classes alike. In the general admiration of his talents, some styled him 'a file of truth,' others 'a whet-stone of intellect,' others 'a pruning-knife for rank-growing errors;' and, indeed, on the subject of religion, and sacred study, it seemed as if scarcely anything was known which Arminrus did not know [Ex Eertii Orat. Funeb.].

In order to circumscribe himself in his public discourses within certain limits, he adopted the plan of expounding continuously, and in alternate order, the prophetic book of Malachi and the Epistle of Paul to the Romans. He commenced the exposition of this Epistle on Lord's day the 6th of November. In treating the argument it contains, he reckoned nothing more important than to bring clearly out the primary scope of the Apostle, namely, to establish the doctrine of the justification of both Jew and Gentile by the faith of the gospel; and to exhibit to the church, plainly and distinctly, the necessity of faith and of gospel grace, as well as the inefficacy of legal works [Ex Annotatis MSS. J. Armin.]. To this task he addressed himself with all his might, by which he increased to the utmost his reputation for consummate learning, and gained the favour and good will of all who attended his lectures — not excepting even those who differed from him in sentiment. But having, first of all, sworn eternal fealty to truth, and all along cherished an ardent love to it, he set before him as his chief aim, now that he was just commencing his ministry, to lay aside all prejudice, surrender himself entirely to truth, and in no case speak or act contrary to the dictates of a pure conscience. Great, moreover, as was the veneration with which he regarded those under whose banner and protection he had devoted himself to sacred study, he would by no means consent to take their opinions for law, but was determined to follow the direction of Christ alone, the supreme teacher and guide. This, as early as the year following (1589), events began to make manifest.