Chapter 8 Part 1

The Life of James Arminius
Chapter 8, Part 1 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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CHAPTER VIII.

SUSPICIONS AGAINST ARMINIUS, AND RIGOROUS MEASURES WITH HIS STUDENTS; FRESH DISPUTATIONS OF COMMENCEMENT OF ECCLESIASTICAL PROCEEDINGS. A.D. 1604, 1605.

Not to wander from the thread of our narrative, although the opinion of Gomarus above-named, and which he publicly defended, on the subject of Divine predestination, appeared — on the express admission even of his greatest supporters — to stretch somewhat beyond the limits of the Belgic Confession, and to transcend the doctrine prevailingly taught in the churches of the Reformed, still Arminius had to bear a crushing load of jealous feeling; and his adversaries left no means untried by which to burn some brand of contumely into his rising reputation. Immediately through the town of Leyden, and thence through all Holland, the rumour was set afloat that the professors of sacred literature differed seriously among themselves. The matter was everywhere in the mouths of carders, furriers, weavers, and other artisans of that class — chiefly Flemings, with whom Leyden abounded. Many, too, in their gross ignorance of theological controversies, attributed to Arminius the opinion of Gomarus, and to Gomarus, on the other hand, the opinion of Arminius [Uiteub. Hist. Eccles.].

In the beginning of next year (1605) the subject of our memoir was presented with the fasces of the Academy, and the title of Rector Magnific; but though he could discern that, with this increased dignity, he was regarded by many with an increased measure of esteem, he saw not less plainly that others abated nothing whatever of their alienation of mind, and of their clandestine endeavours against him. Many put the worst construction on his best words and deeds. If at any tune, in building up his opinion on certain controversies, he happened now and then to advance certain arguments which were also employed by Popish writers themselves, by Lutherans, and others besides the Reformed, the clamour was forthwith raised by ignorant persons that he had gone over to the enemy's camp. Besides, they set it down as a fault, that in establishing some doctrines of the Christian faith, and vindicating the truth of these against the contempt poured upon them by adversaries, he expressed the opinion that certain frivolous arguments, little apposite to the point, ought to be utterly discarded, and others of much greater strength to be substituted in their place. In this he trod in the footsteps of Calvin himself, who had expounded very differently from the ancient doctors of the Church many passages of the Old Testament which they had often and inconsiderately cited in support of the eternal divinity of Christ. Nor were parties wanting who charged it against Arminius as a crime, that he had handed to his disciples, for their private transcription, certain treatises written in his own hand, and embracing his opinion on various controversies — forgetting that the famous Junius and others had used the same liberty before him [Vid. praefat. Act. Synod. Dordr.]. Moreover, while the interests of the churches, notwithstanding that a controversy had arisen in the Academy on the subject of predestination, would in all probability have sustained no injury had the discussion been confined within the walls of the university, or to private conferences between professors and pastors, conducted with that good faith, moderation, and prudence that were meet; yet the churches came to be involved in far greater peril after many had filled the whole country and adjacent regions with false reports. Hence, for example, the public complaints and bitter declamations against Arminius with which the places of worship up and down at this time resounded, to the effect that entirely new doctrines were introduced; that the doctrine hitherto received by the Reformed was changed; that old heresies were now suspended on a new post; and that right good care ought to be taken that no injury should thence accrue to the Church.

Among the rest, Festus Hommius, a clergyman of Leyden, was very active at that time as a declaimer of the sort described. This person, by underhand circumlocution, traduced the character of Arminius; blackened without end his words and actions; and hurled against him, in his absence, many charges, which in his presence he refused to produce. For this reason, the subject of our memoir, aware of what things were done against him in secret, thought that this ecclesiastic ought to be seriously and boldly reminded of his duty; and embracing an opportunity that occurred, John Uitenbogaert and Adrian Borrius, the one a clergyman of the Hague, the other of Leyden, being present, he replied to all the matters of calumny, and all his detractions, in such a manner that Hommius was struck dumb, and even declared, at the close of the interview, his willingness to institute an inquiry after truth. But from this very time, strange to say, that clergyman not only shunned private interviews with Arminius, but, that he might not betray any want of confidence in his own cause, he subsequently told his familiar friends in private, that on returning home from this interview with Arminius, and humbly praying to God that He would vouchsafe to open his eyes and show him the truth, he was instantly surrounded with such a flood of light and joy, that he firmly resolved within himself to persevere henceforth in the received opinion. On hearing this story, Arminius broke out into these words: 'Well done, worthy investigators of the truth! As if God, forsooth, grants his Holy Spirit at one prayer in such large bestowals as to impart the ability to judge, in matters so great, without any liability of error! He gives his Holy Spirit to his elect who importune his awful majesty for it night and day.' [Vid. Arm. ad Uitenb. epist. 20. Maji 1605. script.—Epist. Eccles. p. 245.].