Chapter 8 Part 3

The Life of James Arminius
Chapter 8, 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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Somewhat similar, about this time, was the treatment experienced by Abraham Vlietius, from Voorburg, who, besides attending Kuchlinus, availed himself also of the instructions of Arminius. At a public disputation held on the 30th April, under the presidency of Gomarus, on the subject of Divine Providence [Vid. Epist. Arm.], Vlietius, according to the custom of the Academy, and for the sake of exercising his powers, advanced, in a tone of sufficient moderation, certain solid arguments against the theses that were subjected to discussion. By this act he stirred the bile of the distinguished president to such a degree, that not content with replying to the objector in very acrimonious terms, he proceeded, with mind and feature thoroughly discomposed, and with little attempt at disguise, to traduce Arminius, who, he presumed—incorrectly, however—was the artificer and prompter of the objections in question. Arminius, who was present at this scene, bore with tranquil mind the insult thus perpetrated upon himself and his disciple, and judged it best to put up with it in silence. But when by this transaction Vlietius had drawn on himself the odium of many, as if his intention had been to excite an uproar, Arminius, to prevent the affair from entailing any injury on his beloved disciple, cheerfully interposed in support of his wronged reputation, with the following testimonial:—

'That Abraham Vlietius, in a disputation concerning Divine Providence held on the 30th April, 1605, was bound, from the office he then undertook in the college of disputants, to offer objections; and that, in objecting, he kept himself within the bounds of modesty, and advanced nothing unworthy either of himself or his auditory, and consequently gave no just occasion of complaint, I hereby testify as requested.'

'James Arminius,'
'Rector of the Academy for the time being, and myself an eye and ear witness.' [Ex ipso Arm. autograph.].

At the same time, moreover, in which these things happened, a somewhat serious annoyance was stirred against Arminius by his uncle and colleague, John Kuchlinus, Regent of the Theological Faculty. This person, under the pretext of an ardent zeal for the maintenance of the truth, and in opposition to novel doctrines and the active emissaries of innovation; and also of an apprehension lest the flower of their youth and the hope of the Church should be imbued with pernicious errors, left no stone unturned by which he might drive all the students of the Theological College away from the prelections of Arminius [Ex Epist. Arm.]. Accordingly, changing the hour for his own prelections, he chose the very hour in which Arminius had been accustomed to hold his, as that in which he would expound the several heads of the Belgic Confession; and he ordered all the students to be present at these academical exercises. This attempt, however, the subject of our memoir very spiritedly withstood; and having lodged a complaint respecting it to the honourable magistrates of the city of Leyden, he succeeded in getting the whole affair deferred until the next arrival of the curators of the Academy.

Meanwhile, in order to counteract with all his might the calumnies of those who flung against him the charge of error on the subject of Divine Providence, he held a public disputation on the 4th May, 1605, 'Concerning the righteousness and efficacy of Divine Providence respecting evil;' and, as may be seen in his polished theses on that subject, he very learnedly explained in what manner it had to do, not only with the beginning, but also with the progress and with the end of sin. Making allusion in another place [In his letter to Hippolytus a Collibus.] to this circumstance and that controversy, he observes: 'There are two stumbling-blocks against which I am solicitously on my guard — not to make God the author of sin, and not to do away with the freedom inherent in the human will: which two things if any one knows to avoid, there is no action he shall imagine which I will not most cheerfully allow to be ascribed to the Providence of God, if due regard be only had to the divine excellence.'

Shortly after the Academy had listened to his discussion on the subject of Divine Providence, Arminius, with the view of clearing himself of the charge of Pelagianism, produced and exposed for public examination, on the 23rd July, his theses 'concerning free will and its powers.' In drawing up these he declared, 'that his grand aim had been to promote the peace of the Church; that he had set forth nothing which bordered on falsehood, but, on the contrary, had suppressed several truths to which he was prepared to give expression, being well aware that it was one mode of procedure to suppress what was true, and another to speak what was false: the latter was in no case lawful; the former, however, was sometimes, yea very often, expedient.' [Ex Arm. Epist. 25 Julii script.]. Moreover, as he deemed it his duty to act cautiously, and take the utmost possible care that the justice of his cause and the moderation of his spirit might commend themselves to good and prudent men, he offered on every occasion to all who were meditating strife with him, what he had formerly offered to Helmichius and others — a conference, whether private or public, on the subject of these theological controversies.

This method, however, was not quite agreeable to the adversaries of Arminius; it pleased them to ply him with another mode of attack. They sent to him, accordingly, these deputies of the churches of South and North Holland, Francis Lansbergius, Libertus Fraxinus, Daniel Dolegius, John Bogardus, and James Dolandus, who arrived on the 30th June (1605). In explaining to him the object of their mission, they entered into a narration of those things which were extensively circulated concerning him and his doctrine; and how great was the solicitude felt by all the churches lest, the integrity of the Reformed doctrine being undermined, and the young men imbued with unsound opinions, this affair should at last eventuate in the destruction of the Church. They further stated that several candidates for the sacred office, when admitted at any time to examination before their classis, gave answers altogether new and repugnant to the received doctrine, and sheltered themselves under the authority of Arminius [Ex Declarat. Arm. coram Ordinib.—Vide et Prajfat. Act. Synod. Dord]. They then begged of Arminius that he would not refuse to give an explanation of the matter, and to enter into a friendly conference with them.

Arminius replied, 'that this mode of procedure was to him in the highest degree displeasing. For were he to submit to it, he would be obliged very often to descend to conferences of this sort; nor would he ever be free from liability to this annoyance as often as any student in his examination, in giving some novel answer, should make a foolish appeal to the authority of his preceptor. To him, therefore, it appeared to be a more advisable course, that brethren, on hearing a novel answer of such a kind as seemed to be at variance with the Confession or Catechism of the Reformed Churches, ought immediately to confront that student with himself, he for his part being prepared, for the sake of expediting the business, to repair at his own expense to whatever place the brethren might choose.'

Not content, however, with this general answer, Lansbergius, in name of the rest, pressed still more urgently the conference proposed, when the subject of our memoir gave this further reply: 'He did not see on what principle he could enter into that conference. For, seeing that they bore the title of deputies, and would render an account of their proceedings to the synod, he was not at liberty to enter upon this business without the cognizance and consent, yea even the command, of those to whose authority he was subject. Nay more; no trivial hazard would thence accrue to himself, if, whatever might at any time be reported to the synod, as to the issue of this conference, he should be obliged to commit the whole detail entirely to their faith. Besides, as he was by no means conscious of having ever taught any doctrine which was antagonistic to the Sacred Writings, the Confession, or the Catechism, he did not see on what reasons this petition of theirs was grounded. The burden of proof devolved on those who asserted the contrary; or, failing proof, of confessing their fault. If, however, they were disposed to lay aside the character of deputies, he would not shrink from holding a conference about doctrine with them as private pastors, and from descending into that arena, there and then: — but on this condition, that whatever liberty in expounding their own opinion, and refuting the contrary, they vindicated for themselves, that self-same liberty should be competent to him. If in this way either party should satisfy the other, the entire business would be transacted; if it came short of this, it must be understood, that no report of it shall anywhere be rendered, but that the whole shall be referred to a National Council.' But at last, when he perceived that that plan and that condition were rejected by them, he asked them, as they were ready to take their departure, that they would propose the same conference which they had demanded of him, to his colleagues as well, Gomarus and Trelcatius; adding, and adducing many reasons in corroboration of the statement, that he had not given greater occasion for this demand than either of them. The deputies then promised to comply with this request, and having informed Arminius, some time after, that they had implemented their promise, they departed without having effected their object.

Meanwhile Arminius could not prevent the circulation of very various and frequent rumours respecting this affair; many in bad faith making it known, but suppressing all mention of his reasons for rejecting this conference, and of the description of conference which he himself had proposed. But these and other reasons which deterred him from formal conferences of that sort with synodical deputies, he explained on a subsequent occasion much more fully and distinctly in the presence of the illustrious States of Holland. His reasons as then advanced were in substance as follows.

'First, He did not reckon himself amenable to either Synod of Holland, South or North; on the contrary, he had other masters without whose consent and command it would have been unlawful in him to have engaged in such a conference. To this reason may be added

'A second, namely, the great inequality of such a conference; considering that between those who are about to confer on whatever matters, the utmost equality ought to subsist. For it is evident that they came to him armed with a certain public authority, while he sustained the character only of a private individual. They were in number several, but he stood alone; not only destitute of persons to aid him, but of persons to witness the proceedings contemplated. Nay more, these deputies were not there in their own right, but were obliged to hang by the judgment of their superiors, and defend their opinion concerning religion to the last extremity; so much so, indeed, that they could not have been at liberty to admit the force even of the strongest arguments which he could have adduced. As he, on the other hand, stood on his own right, he was in a condition, by bringing his conscience alone to decide, unfettered by the prejudgment of any one, to admit whatever it might have declared to him, on demonstrative grounds, to have been in accordance with truth.

'Thirdly, The report which these deputies would have given in to their superiors, after the conference had been held, could not but turn out in many respects to his serious injury; for, either by defect of understanding or of memory, or by prejudiced feelings, some things might easily have been added or omitted, and his words might have been repeated either in such a sense, or in such an order, as altogether to contradict his sentiments, and the actual facts of the case; while a larger measure of credit would have been accorded to these deputies, than would have been accorded to him, a private individual. Nay more; in this way he would have conceded to this ecclesiastical convention a certain prerogative over him, which, however, in his judgment he could not rightly concede, consistently with the dignity of his office, and the authority of those on whose power he was dependent.' [Vid. Declarat. Arm. coram Ordinib.].

Such were the reasons which induced Arminius to decline entering into conferences of the kind proposed. In what light he regarded the perverse machinations of certain parties at this conjuncture he himself thus declares in a letter to Adrian Borrius, of date July 25, 1605: 'I see right well that my adversaries act in this way to raise a tumult in order that I, accused of being at least the occasion of the disturbance, may be compelled to rush forth from my concealment, and declare myself openly; in which event they seem to promise themselves certain victory. But so much the more on this account will I keep myself at home, and advance those things which in my judgment may best do service to truth, to peace, and to the times; although I know that they would be disappointed of their hope even were I to declare myself openly to them. True, it is an old saving, that to drag a heretic, or a heresy forth to the light, is to confute that heretic or heresy; but this is the boast also of those who chant paeans before the victory. It were hard for them to convict of heresy those things which, with inflated cheeks they vociferate to be heretical. They complain, I understand, that I did not declare to them my opinion, and the arguments on which it rests; and they urge as a pretext for their complaint, that it is my intention to make an unforeseen attack upon the min the National Synod, and to obtrude opinions upon them of which they had not been aware, and to confirm these by arguments, the confutation of which they shall not have had it in their power to premeditate. They think that that assembly ought to be conducted in the same manner as formerly; and are not aware that I, trusting to the goodness of my conscience and my cause, do not shrink from timely inquiry and examination, even to the most rigorous extent.'

Meanwhile, three days after penning these words, the consistory of Leyden, of which he himself too formed a part, and was regarded as a member, appears to have importunately asked of him, at the instigation of certain zealots, a conference respecting his religious views, not unlike that which the delegates of the churches had demanded. In name of the consistory there were delegated to him, on the 28th July, these honourable and distinguished men, Phaedo Broekhoven and Paul Merula — the one professor of history, the other a burgomaster of the city of Leyden, and both elders of the church — who urged him in gentle terms that he would treat with his colleagues, in the presence of the consistory, concerning those things in the received doctrine to which he took exception. In this way it might be ascertained whether, and in what points, he agreed or disagreed with his colleagues and the other pastors of the Church. They added, however, that if he gave his assent to this petition they would speak with others also respecting the matter; but if not, that no further steps would be taken in the affair. To this Arminius replied almost in the same terms as he had shortly before employed to the deputies of the churches, namely, 'that he could not comply with this demand without the permission of the honourable curators of the Academy; nor could he perceive what benefit would thance accrue to the Church.' These reasons he followed up by others to the same effect, which proved thoroughly satisfactory to these two men; so much so, indeed, that they gave it as their opinion that no further proceedings should be taken in the matter [Ex Arm. declar. coram Ordin. Vid. prefat. Act. Synod. Dord.—Trigland. Hist.].

His adversaries, nevertheless, determined in no respect whatever to intermit their zeal, ceased not to spread, and beyond measure to exaggerate, the rumours afloat as to the very serious dissensions that had arisen between the professors and the pastors of the Church. The result was, that the time being now at hand at which the annual Synod of the churches of North and South Holland respectively were wont to be held, among the other 'gravamina' [That is grievances, and all matters deemed important, whether of the nature of grievances or not.] (as they are called) which, according to the custom of the churches, are commonly sent beforehand by the several classis, this too had been transmitted by the Classis of Dort: 'Whereas reports prevail that in the Academy and Church of Leyden, certain controversies have arisen concerning the doctrine of the Reformed Churches, the Classis is of opinion that it is necessary that the Synod should deliberate as to the means by which these controversies may be most advantageously and speedily allayed; in order that all schisms and scandals which might thence arise may be seasonably put out of the way, and the union of the Reformed Churches be preserved in contrariety to the calumnies of adversaries.' [Ex prefat. Act. Synod. Pord.—Uitcnb. Ilist.]. The author of the preface to the Acts of the Synod of Dort, in making mention of this gravamen, further leaves it on record that Arminius took it in the highest degree amiss, and left no pains untaken by which to get it recalled. That it displeased Arminius, indeed, we are not disposed to deny. But assuredly of any pains he took to get this document recalled, there exists, so far as we are aware, no evidence whatever.

Be this as it may, the honourable curators of the Academy, and magistrates of Leyden, suspecting on good grounds that the above-named article of the Classis of Dort aimed solely at this, that Arminius and his followers should be impeached for corrupt doctrine, concentrated all their counsels and efforts on the one object of getting these schemes crushed in the bud. With this view, they called together the professors of theology, and producing the gravamen above-named, they put to them the question, 'Whether controversies of that description had been observed by them?' To this, after they had obtained a reasonable time for deliberation, and had first considered the matter among themselves, and duly weighed it apart, — Gomarus, Arminius, and Trelcatius, unanimously replied, and straightway (on the 10th of August) confirmed the reply, in its written form, with their respective signatures, 'that they could have wished that the Classis of Dort had acted in this matter in a better and more orderly way; among the students, indeed, there was, they believed, more disputation than was agreeable to them; but among themselves, the professors of theology, there was no dissension, as indeed any one might see, in regard to the fundamentals of doctrine. Further, they would do their endeavour to get whatever discussions of that kind had arisen among the students diminished.' This answer was handed in the same day, to the Rev. John Kuchlinus, Regent of the theological college, who replied that he concurred in what had been advanced by the professors of theology, and subscribed the same declaration [Ex gestis Acad. citatis a Bertio in Orat. Funeb. in obit. Arm.].

But on what principle Gomarus could prevail on himself to sign this testimony, was to not a few just matter of astonishment. For it was notorious that besides assailing the opinion of Arminius on predestination in a public and sufficiently acrimonious disputation, he had also, and that, too, repeatedly, from the pulpit, exaggerated the importance of this controversy to such a degree as to imply that it was in his estimation fundamental [Ex tractatu quodam Bertii, Belgice conscripto.]. Others, again, inferred from this act of Gomarus, that he was disposed at that time, notwithstanding this difference of opinion, to cultivate a true friendship with Arminius, and would actually have done so, had he not heen prevented by the intemperate clamours of others from prosecuting this aim. That Arminius also cherished the same hope is manifest from the following words extracted from a letter he addressed to Uitenbogaert (on the 7th June, 1605):— 'Between Gomarus and me there is peace; and I have reason to believe it will be steady enough, unless he lend an ear to him who seems to act only for this, that he may not be found to have been a false prophet. On the other hand I will do my best to make my moderation and equanimity manifest to all, that I may have the superiority at once in the goodness of my cause, and in my mode of action.' Nor must we omit in this connexion what is reported by not a few, namely that Gomarus himself was wont at times to declare to his intimate friends with a feeling of regret, 'that he could easily have been induced to cultivate peace with Arminius but for the importunity of the churches and their deputies, which threw an obstacle in the way of this salutary desire.' [Ex Hist. narrat. Synod. Dord. Belg. conscript. a J. W.].