The life of James Arminius ... Compiled from his life and writings, as published by Mr. James Nichols

Preface

The following account of James Arminius has been compiled from his life and writings, which have been collected and published by Mr. James Nichols, in two royal octavo volumes, of upward of 700 pages each, with the promise of another ; which has not, however, yet made its appearance. In these two volumes is found everything relating to the life, doctrines, labours, and sufferings of Arminius, which is necessary to give a full view of his character, and the various scenes through which he passed during his eventful life. Mr. Nichols, therefore, deserves great credit for the diligent and faithful manner m which he has collected and translated the documents relating to the life and times of Arminius, though the voluminousness of his work renders it inaccessible to the greatest number of those who may wish correct information respecting this eminent man of God. With a view, therefore, to remove this redundancy, I have taken the liberty to extract from those volumes such facts in relation to the birth, education, conversion, doctrines, labours, and sufferings of Arminius, as I think will be interesting to the reader, and, at the same time, furnish him with a full and accurate view of his character, the means by which he was led on, step by step, to that high eminence which he occupied in the Christian community, and also of those doctrines by which he became distinguished.

IV PREFACE.

It is not a little astonishing that so much misapprehension has prevailed respecting the sentiments of Arminius. He has been represented as denying original depravity, justification by grace through faith in the atoning merits of Jesus Christ, and other scriptural truths, insomuch that, as Mr. Wesley says, you might as well cry " mad dog" as to call a man an Arminian.

Those who peruse this volume will be convinced that ail this is sheer misrepresentation ; that Arminius was sound on all those points which distinguish Protestants from papists, and from the heresies of Pelagius ; and that he has been branded with those errors merely because he abjured and denounced the Calvinistic doctrine of unconditional predestination. All this will be fully seen in his solemn declaration before the states of Holland, which I have given at length, in his own words, so that the reader may rightly understand, without any suspicions of misrepresentation, what the doctrinal views of Arminius were.

Another reason for preparing the present volume is, that Mr. Nichols has encumbered his volumes with much extraneous matter which does not properly belong to the life of Arminius ; such as long accounts of other men, a history of the Synod of Dort, which, however instructing to the general reader, is not at all necessary to a full and accurate idea of the character and conduct of Arminius. Those things, therefore, are only so far alluded to in the present volume as was considered necessary to set the character and doctrines of Arminius in a perspicuous point of light, and to show the results of his labours and sufferings upon the community.

PREFACE. V

It will be perceived that, with the exception of a full belief in the possibility of final and total apostacy, concerning which Arminius hesitated to express a decided opinion, while it is evident that he strongly inclined to believe it, he taught the same doctrines as those afterward promulgated by John Wesley, and as now held by a great portion of the Christian world ; and in the declaration of his sentiments before the states of Holland, he makes it manifest that they were uniformly the doctrines of the Christian Church until the days of St. Augustine. This African bishop, having been strongly imbued with the Aristotelian philosophy before his conversion to Christianity, in some of his writings introduced the novel doctrine of unconditional predestination, which was afterward reduced to a more regular system by the ingenuity of John Calvin. This Arminius proves in his declaration, and, also, that the Reformed Church of Holland did not intend to assert absolutely the doctrine for which his colleague, Gomarus, contended in the University of Leyden ; but that she fully supported his own views of general redemption, and the universal atonement of Jesus Christ.

Considering the ability with which Arminius explained and vindicated his doctrine, and, consequently, exposed the absurdity of Calvinistic decrees, it is not to be wondered at that his antagonists violently opposed him ; and that, being unable to answer his arguments, they reproached him with holding to sentiments which his soul abhorred. In consequence of these misrepresentations, and the success with which his enemies persecuted his followers, and also that these deviated in many par- A2

VI PREFACE.

ticulars from the doctrines which he himself taught, most men have imbibed very erroneous views respecting his real sentiments. They have confounded his doctrines with the doctrines of the Remonstrants, as those were called in Holland who remonstrated against the doings of the Synod of Dort, and thus attributed to Arminius opinions which he neither believed nor taught. It is therefore due to the interests of truth, and to the character of a distinguished man of God, to do what we may to clear away these clouds of error, and to present both the one and the other in a just point of light before a reading community. This I have endeavoured to do. How far I have succeeded the reader must judge.

N. Bangs.

New-York, May 24, 1843.

Contents

Preface, stating the Reasons for compiling this Life, p. 3. — Introduction. — Importance of the Reformation, p. 7. — Revival of Learning under the House of the Medici, ibid.— Election of Leo X., and his style of Living, p. 8. — Martin Luther, p. 9. — John Calvin, p. 10. — Disputes respecting the Sacrament of the Lord's Supper, ibid. — Reformation introduced into Holland, p. 1L— Armimus arose in this country, p. 12.

Chapter I

Birth and Education of Arminius, p. 13. — His first Benefactor, and his early Piety, p. 14. — His second Benefactor, and his rapid Advances in Learning, p. 15.— Mournful Visit to his native Town, p. 16. — Foundation of the University of Leyden, p. 17. — Arminius goes to Rotterdam, p. 18. — His Diligence and Skill, p. 19. — Embraces the Logic of Ramus, p. 20. — Studies under Beza, p. 21. — Troubles in Geneva, and therefore departs to the University of Basle, where he is cordially received, p. 22. — Testimony of Grynaeus to his Learning and Piety, p. 23. — Also of Beza, p. 24.— Visits Italy, p. 25.

Chapter II

Called as a Minister to Amsterdam, p. 26.— Silences Opposition, and is finally settled, p. 27. — His great Abilities gain Admiration. — Enters upon a Course of Lectures on Malachi and St. Paul's Epistle to the Romans, p. 28. — Circumstances which brought him into Controversy, p. 29. — Coonhert's Dispute, p. 31. — Pamphlet of the Delft Brethren, p. 32. — Arminius requested to answer it, p. 33. — On examining the Subject, was led to suspect the Soundness of the Supralapsarian Doctrine of Beza, p. 35. — Reluctantly broached his Convictions of Truth, p. 38.— Bayle's Objections to Arminius answered, p. 39. — Bishop Hall's Remarks canvassed, p. 45.— Another Objection of Bayle answered, p. 47. — Close of the Answer to Bayle, p. 51. — Remarks adverse to Persecution, p. 55.

Chapter III

Arminius nominated to the Professorship of the University of Leyden, p. 56. — Character of Uitenbogardt, p. 59. — Letter of Arminius in reference to this Subject, p. 61. — Opposition manifested against his Appointment, p. 71.— Gomarus opposes him, p. 72. — Impeaches his Honesty, p. 73. — Case referred to Uitenbogardt, p. 74. — His Opinion impartial, p. 75. — Arminius allowed to Answer for himself, p. 76. — Curators' Opinion, p. 77.— Opposition of Cornelison, p. 78. — Of Helmichius, p. 79. — Very unjust, p. 80. — Gomarus renews his Opposition, p. 82. — Arminius answers for himself, p. 85.— The Curators apply to the Church of Amsterdam for his Release, p. 86.— The Church refuses its Assent, p. 88. — Finally consents on certain Conditions, p. 89. — Erroneous Statements corrected, p.

11 CONTENTS.

90. — Conference between Gomarus and Anninius, p. 93. — Gomarus expresses his Satisfaction, p. 96. — Difficulties adjusted, and the Church and Class give Arminius Testimonies of a high Character, p. 97. — Ceremonies of his Inauguration as Professor of Theology, p. 102. — His Oration on the Priesthood of Christ, p. 104. — Arminius addresses Gomarus, p. 141. — Copy of his Diploma, p. 143.

Chapter IV

Arminius enters upon the Duties of Professor, p. 145. — Variety of religious Opinions, p. 146. — Controversy between Arminius and Gomarus, p. 148.— Their Conference, p. 149. — Final Decision of the Supreme Court, p. 154. — Remarks on his Oration, p. 155. — Arminius appears before the States of Holland, p. 157. — Account of a Conference proposed to him, which he refused, p. J 59. — He offers one with the Deputies, which they refuse, p. 161. — Another Application made to him, p. 162. — Request to the Curators, and their Reply, p. 163. — A fourth Request of the same Kind, p. 164. — The same Request made privately, and his Answer, p. 165. — What occurred at the preparatory Convention, p. 166. — His Reasons for refusing a Conference, p. 169. — Corrects false Rumours concerning him. p. 174. — He enters upon a Declaration of his Sentiments. — On Predestination, p. 177. — Refutes the Calvinistic Notion of Predestination, p. 182. — It is not the Foundation of Christianity, nor of Salvation, nor of Certainty, p. 184. — Was never admitted by any general or particular Council, p. 185. — Corresponds not with the Harmony of Confessions, p. 187. — Nor with the Belgic Confession and the Heidelberg Catechism, p. 188.— It is repugnant to the Wisdom, and Justice, and Goodness of God, p. 190. — Contrary to the Nature of Man, p. 192.— Inconsistent with the Freedom of Man, p. 193. — Opposed to his. Creation, p. 193. — In hostility to the Nature of eternal Life and eternal Death, p. 195. — Contrary to the Nature of Sin, and to the Nature of Divine Grace, p. 196. — Injurious to the Glory of God, p. 197. — Is dishonouring to Jesus Christ, and hurtful to the Salvation of Men, p. 199. — It inverts the Order of Salvation, p. 201. — Is in open hostility to the Ministry, p. 202. — It subverts the Order of Salvation, p. 205. — Opposed to the twofold Foundation of Religion, p. 207. — Predestination as taught by the Calvinists both in former Times and in our own Days, p. 209. — A second Kind of Predestination, p. 212. — A third Kind of Predestination, p. 214. — His Judgment on the last two Schemes of Predestination, p. 215. — His own Views of Predestination, p. 218.— The Providence of God, p. 223.— The Free-wiil of Man, p. 224. — The Grace of God, p. 225. — The Perseverance of the Saints, p. 226. — Assurance of Salvation, and Perfection of Believers in this Life, p. 227. — Divinity of the Son of God, p. 230. — Revision of the Dutch Confession and Heidelberg Catechism, p. 238. — Reasons for such Revision, p. 239. — Objections answered, p. 243. — Farther Answer, p. 246. — Concluding Address, p. 248. — Final Perseverance, p. 250. — Christian Perfection, p. 251. — Slanderous Representatioa of his Views of Popery refuted, p. 252. — A general View of his Character, p. 259.

Chapter V

His mental Sufferings hastened his Death, p. 260. — Nature of his Disease, p. 261. — Letter from Episcopius, p. 262. — His Declaration of Sentiments before the Magistrates of Holland, p. 263. — His Disease increases in Virulence, p. 264. — Hostility of his Enemies, p. 265. — Extract from his Will, p. 266.— His Death, p. 267.

CONTENTS. Ill

Chapter VI

Effects of his Labours, p. 267. — His Address on calling a Synod, p. 270. — Preparatives thereto, ibid. — Difficulty of discovering Truth must be considered, p. 271. — Charitable Feelings towards those who differ from each other commended, p. 272. — We should ascertain wherein we agree, p. 273. — A free Convention of Parties necessary, p. 274. — Who should compose the Synod, p. 275. — Proper Subjects of discussion, p. 276. — Who should preside, pi 277. — How the Debates should, be conducted, p. 278. — God should be sought, p. 280. — How Differences should be adjusted, ibid. — Concludes his Address, p. 282. — Composition of the Synod of Dort, p. 285. — Tyrannical Proceedings, p. 2- 6. — Justly complained of by the Arminians, ibid. — General Effects of these Proceedings, p. 287.

Introduction

The Reformation from popery forms an epoch in the history of the world, and more especially in the history of the Church, of a very distinguished and highly salutary character. It produced one of the most astonishing changes, and led to one of the most important and beneficial results, which the world had beheld since the introduction of Christianity by Jesus Christ and his apostles. It had been preceded by a long night of darkness, during which ignorance had been fostered as the mother of devotion ; error had bewildered the minds of the people ; superstition debased their understandings, and profligacy had corrupted the manners and morals of all orders and ranks in society.

It is true that the lights of learning, and some of the sciences, had dawned upon the world before this great event came to pass. Through the enlightened taste and liberal patronage of the house of the Medici, of the Republic of Florence, and more especially under the munificent support of learned men afforded by Lorenzo de Medici, during a part of the fifteenth century, learning had revived, and a taste for the fine arts, particularly of painting and sculpture, was successfully cultivated. Under the government of this wise and patriotic statesman and wealthy magistrate, men began to awaken from the profound stupor in which they had dozed for centuries ; schools for the cultivation of a knowledge of the Greek and Latin languages were established, by means of which the darkness of ignorance began to recede. But this revival of learning was not accompanied with any moral reformation upon the hearts and conduct of mankind. On the other hand, the immense wealth of Lorenzo de Medici was made an instrument of increasing that luxurious mode of living which fed and strengthened the sensual passions of men, and led, finally, to the subversion of his power soon after his premature death. The influence of his character, however, while he lived, enabled him to gratify his ambition in securing the investiture of his second son with the priestly robe at the age of nine years ; and so rapid was the advance of this juvenile clergyman, that at the age of thirteen he was elected a cardinal. That he might be the, better fitted for these high offices, his father was careful to have him instructed by the wisest masters of the age in theological science, such as was then taught, in general literature, and the fine arts ; while he took care to instil into his mind those principles of prudence which were necessary to regulate his general conduct. Such were his improvements, that, at the age of thirtyseven, a vacancy occurring in the pontifical throne by the death of Innocent III., this precocious genius was elected pope, and took the name of Leo X.

The taste for literature and the fine arts, which he had contracted from the precepts and example of his father and other eminent men, led him to collect around him men of learning and skill in the arts, whose genius and efforts he encouraged by a liberal patronage. With those things, however, was conjoined a love of external pomp and splendour, and a luxurious mode of living, which led to a profligacy of manners, exceedingly corrupting in its influence. In the gratification of these propensities, Leo so exhausted his treasury that he was compelled to resort to extraordinary methods for its replenishment. Hence the sale of indulgences became a system of impious traffic, and a regular tariff for raising a revenue to prevent the ecclesiastical court from becoming bankrupt. Little did Leo think, I apprehend, that an obscure monk was rising in Germany, who, by his pious zeal for God and the boldness of his attacks upon this nefarious traffic, would soon shake the stability of his throne, and nearly uproot the foundation on which it rested.

Yet such was the fact. In the year 1517 he emerged from his cloister, and showed himself to the world as a champion for the truth of no ordinary character. Martin Luther had been thoroughly trained in all the solid and polite learning and science then taught in Germany, and was possessed of a greatness of soul and acuteness of intellect which peculiarly fitted him for the work in which Divine Providence designed him to engage. While reading the pages of the New Testament, he was led to see the necessity of justification by grace, through faith in the merits of the Lord Jesus, and hence to infer the sinful character of that traffic in indulgences which was then carried on through the land, and to denounce in just terms of reprobation the profane levity with which Tetzel, a Dominican monk, " void of shame," endeavoured to inveigle his countrymen out of their money, by inducing them to purchase an indulgence to commit sin !

This opened the way for the reformation which succeeded. It is not, however, intended to enter into a detail of the facts and circumstances of this great and beneficial event, but only to advert to those which are necessary to show the state of things when James Arminius came upon the stage of action. Luther, in his pious efforts against popery, was led on, step by step, until he merged into Gospel light, and was enabled to establish an evangelical church on the broad foundation of God's universal love to mankind, as manifested in the death of Jesus Christ, "who gave himself a ransom for all, to be testified in due time." His doctrine spread rapidly through different parts of Germany, and many able ministers, as well as princes and A others, were raised up in its defence. The manner, however, in which he stated and vindicated the right of every man to think and judge for himself on all matters relating to his salvation, led to many disputes among those who were denominated Protestants, until, finally, they were divided into two great parties, since denominated Cahinists and Arminians. The church established by Luther adopted the principles afterward promulgated by Arminius. But about the middle of the sixteenth century, an adverse party arose, under the indefatigable labours of John Calvin, a man of intellectual vigour and great industry. Through the influence which his great talents enabled him to exercise over the Reformation, most of the Reformed Churches, not under Lutheran dominion, embraced his doctrine of unconditional predestination, election, and reprobation ; and hence arose those interminable controversies on these subjects which have agitated the Protestant churches from that day to this. That which gave Calvin an immense advantage over the Lutherans was the more scriptural and rational manner in which he expounded the nature of the sacrament of the Lord's Supper. With all the hatred which Luther had imbibed against Roman Catholicism, such was the force of early impressions upon his mind, that he could not wholly divest himself of the absurd dogma of transubstantiation, giving it but another name, calling it consubstantiation ; intimating thereby that Christ was, in some mysterious manner, still united to the consecrated bread and wine. The first among the Continental Reformers who dissented from Luther on this point, and on which Cranmer and the English Reformers afterward split with the Church of Rome, was Zwmgle, who arose in Switzerland about the same time that Luther commenced his career in Germany. He rejected the doctrine of Luther on this point, and maintained that the bread and wine in the eucharist are mere symbols of the body and blood of Christ, and are to be used as an outward means of access to God, through faith in the Lord Jesus. The same opinion was held by Calvin, and all those who adhered to him and his other doctrines.

In respect to the states of Holland, about the year 1560 they also revolted from the hierarchy of Rome, and arranged themselves under the banners of the Protestants. They were not permitted to do this, however, without a violent struggle. Philip II. , king of Spain, under whose jurisdiction the people of Holland then were, used all his arts of cruelty to restrain them from enjoying their liberties ; and to secure their allegiance to him and to the papal authority, he created a number of additional bishops, and established the horrid Inquisition among them. But these measures, instead of preserving the old system of religion, were the means of its destruction. In the year 1566, the people rose in mass against these oppressive measures, and meeting with resistance, and treated with scornful contempt, the nobles united with them, and they were enabled to shake off the papal yoke, and emancipate themselves from the bondage under which they had long groaned. Being aided by Queen Elizabeth and the King of France, William of Nassau succeeded in rescuing the United Provinces of the Netherlands from the Spanish dominion, in expelling the wicked and bloodthirsty Duke of Alva from the country, and finally, in 1573, in giving to all the citizens free toleration in all religious matters. This opened the way for the free and full introduction of the principles of the Reformation within the states of Holland.

They did not, however, embrace the doctrines of Luther, but of Calvin. For after the return of this great man to Geneva, in the year 1541, the Reformed Church assumed a new aspect : the doctrines of predestination, of partial election and reprobation, as taught by him, were generally adopted among the

Protestants in France, Switzerland, and, finally, in Holland ; so much so, that extremely few thought of departing from them. This was the state of things when James Arminius arose in Holland, and was led by a chain of providential circumstances, at first to suspect, and finally to abjure the offensive features of Calvinism, and to introduce the doctrine of general redemption and conditional election and reprobation.

By what steps he was led to this result, the effects it produced on the religious world, as well as the opposition and reproach he was called to suffer in consequence of his embracing and promulgating this system, will be fully seen in the course of the present volume.

THE LIFE

OF

JAMES ARMINIUS.

Chapter I. His Birth And Education

Forty-three years had elapsed from the time Luther began the Reformation, when James Arminius came into existence. He was born in 1560, in the town of Onde water, in Holland, through which flows the River Isala, and which had long been distinguished for the industry and frugality of its inhabitants, as well as for the pleasantness and fertility of the surrounding country. His parents had nothing to recommend them to public attention but the reputation of honesty and industry ; for they were people of the middle rank in life, and obtained a livelihood by the labour of their hands, his father being a cutler by trade. His mother, whose maiden name was Angelica Jacobson, was a native of Dort, and a woman of deep piety, and of an unblemished reputation. While quite an infant, Arminius was deprived of the instructions and support of his father, whose death left him and two other orphan children to the tuition and support of a widowed mother. Being in straitened circumstances, she was compelled to exercise the strictest economy for the maintenance of her little household.

The subject of our remarks was not left, however, in a friendless condition. In addition to the prayers B

14 HIS BENEFACTOR.

and instructions of a pious mother, God raised up for him a friend of the Roman Catholic Church, who took him under his fostering care, and laid the foundation for his future eminence and usefulness by turning his attention to learning and religion.

The name of this pious and philanthropic man deserves to be enrolled among the benefactors of mankind. It was Theodore Emilins, a Roman Catholic clergyman, a man of great learning and deep piety, on account of which he was held in veneration by his acquaintances. By his intercourse with Protestants he had contracted a relish for the pure doctrines of the Gospel, and was thence led to see and deplore the absurdities of the mummeries of the Romish ritual ; and he at once resolved never more to celebrate the sacrifice of the mass. Young Arminius attracted the attention of this good man, and. finding him a poor, fatherless boy, he voluntarily assumed the care and expense of his education. As soon, therefore, as his tender age would permit, Emilius had him carefully initiated into the elementary principles of the Latin and Greek languages, while special pains were taken to impress upon his understanding and conscience the truths of Divine revelation. Discovering in his juvenile pupil marks of a precocious genius, he was much delighted in imparting those lessons of instruction which were suited to his condition, and more especially did he entreat him to devote himself entirely to the service of God.

These instructions and exhortations were not lost. They made, indeed, such a powerful impression upon his young and susceptible heart, that he was soon led to see the unsatisfying nature of all earthly enjoyments and worldly grandeur, and to seek after spiritual and eternal things. Hence, he not only made rapid advances in letters, but also became decidedly pious ; took delight in reading the Holy Scriptures, and in fervent prayer and devout meditation. At what age exactly this change in his dis-

PROGRESS IN STUDIES. 15

position and feelings took place is not mentioned, but he must have been quite a youth ; for we find him, at the age of fifteen, entering as a student in the University of Marpurgh. That he was soundly converted to God at this time, whatever might have been his age, is abundantly manifest from what is recorded of his future course of life ; for, from this period, it is related of him that he became a decided follower of the Lord Jesus, performed every duty with a cheerful spirit, while his heart was inspired with a lively hope of immortality and eternal life.

After thus advancing in his studies and in personal piety, under the inspection of the learned and pious Emilius, his fair prospects were obscured by the sudden death of his benevolent patron. The benignant providence of God, however, soon repaired the loss, by raising up another friend and protector, in the person of Rudolph Snellius, who took Arminius under his patronage. He was now in his fifteenth year ; and Snellius, who was a profound mathematician, and well skilled in the languages, placed him as a student in the University of Marpurgh.

This benevolent man had been long absent from Ondewater, his native place, having fled from the tyranny of the Spaniards, and taken up his abode at Marpurgh. At the time of which we now speak, he made an excursion to his native country ; and, finding Arminius destitute of human aid, and without a protector, his benevolent feelings prompted him to become his benefactor ; and accordingly, on his return to Hessia in the year 1575, he took him with him, and entered him, as before stated, a student in the University.

But here a new calamity awaited him. He had but just entered upon his studies under the benefactions of his new patron, when news arrived of the destruction of his native town by the Spaniards. They had besieged the town, and taken it by storm. They killed the governor, slew all the citizens that

16 DESTRUCTION OP HIS NATIVE TOWN.

could be found, sparing neither matrons, virgins, nor infants, and burning their habitations. The news of this terrible event so affected the susceptible heart of Arminius, that it is stated he spent fourteen days in weeping and lamentation, almost without intermission. And so deep was the impression which it made upon his mind, that, some years afterward, in a poem which he addressed to a friend in Delft, he commences it in the following plaintive strains :

Of which the following is a translation :

" Ah ! once a small but lovely city stood Within our lines ; its ancient name was gain'd From the Old Waters of the passing flood ; But now by Spanish hordes with gore distain'd, Laid even with the ground, and still as death, Is that dear spot where first I drew my breath."

After giving vent to his grief with all the ardour of youthful affection, he left the University at Marpurgh, and hastily returned to Holland, determining either once more to look upon his native town, now in ruins, or to perish in the attempt. How was his young and tender heart wrung with anguish, when he beheld in his beloved Ondewater naught but heaps of rubbish, and found that his mother, sister, and brother, and all his relations, were among the slain, and that scarcely a single inhabitant had escaped the general carnage ! The only object which remained, and possessed the power of riveting his attention for a few moments, was

" The lovely plain in which his Ilion once had stood."