e of Holland, and to the Curators of the University, the same he scruples respecting Arminius, as they had proposed at this meeting. They also recommended the University to the care of those honourable personages, and subjoined a humble request, that they would make such provisions as might prevent the peace of the University from being disturbed: The only answer which they received was in these general terms, "That they would pay attention to this matter." રા ar But the Curators, not without good reason, suspected that some individuals agitated this affair with far too much earnestness and animosity, that much personal envy against Arminius was concealed under their proceedings, and that if under this pretext of heterodoxy he were debarred from receiving the Professorship, his further services in the very church to which he had devoted himself would be rendered completely useless. They resolved therefore to persevere in the call which they had given. Arminius was, at that juncture, (Jan. 21, 1603,) at the Hague, whither he had proceeded in the name of the Amsterdam Class, for the purpose of expediting some ecclesiastical business. The Curators sent for him, and communicated to him this their determination; and they requested him to afford them grounds to hope, that he would accept the office of Professor, and would actually give a promise to that effect. They engaged on their part, to use every exertion to induce the Magistrates and the Church of Amsterdam to give their consent to this arrangement. But Arminius with great modesty refused to give any such pledge and returned the answer that he had previously given to Uitenbogaert and the other delegates of the Senate of the University.* The intervening circumstances, as related by the younger Brandt, are embodied in this note : Soon after his return, Arminius had an opportunity of instituting a familiar conference with the minister from Delft, (Arnold Cornelison,) who had been president of the meeting at the Hague, which has already been described, and who was then, (January 27th,) passing a few days in Amsterdam. He began freely to converse with him, partly complaining about the unhandsome judgment of him which some men formed, and partly excusing and defending himself. He also intimated, "that such a mode of conduct did not seem to him to be sufficiently christian; and that a different course ought to be adopted, which would be more definite and in more complete accordance with christian candour." In the same letter, to Uitenbogaert, January 28th, 1603, from which the preceding is an extract, after having mentioned this conference, and the proceedings of the deputies of the Churches against him, Arminius adds, "I think I can perceive, that all their consultations and actions have their origin in a certain vain fear, which has been formed in consequence of the unfaithful accounts of me, that have been given by some people, whom, I have said, I can easily convince by the force of Truth itself, provided an opportunity and a place be afforded for defending myself." But the suspicion once conceived respecting the heterodoxy of Arminius, had fixed its roots far too deeply in the minds of those persons to whose care had been com. mitted the safety of the Churches, to allow themselves to be deterred from their purpose by any reasons which he could produce. In reference therefore to the proceedings of the Curators of the University, an ecclesiastical deputation went to the Hague about the end of February, and renewed before Oldenbarnevelt the complaint which they had formerly made, concerning the dangers to which the University would be exposed, if the call to Arminius was persisted in: They subjoined a request, that he would not refuse to employ his authority with the Curators to hinder the further progress of that call. They used the same arguments as before, with the addition of one by Werner Helmichius, who said, “that his colleague Arminius had very lately declared in a sermon, that God had not yet sent to the Church of Rome a bill of divorce." Arminius had uttered this sentiment in his exposition of the second chapter of the Revelation: and, from that, some of his enemies took occasion to suspect, that he was unduly attached to this most impure Church, and had become its avowed defender. For it had escaped the observation both of Helmichius, and of the most honourable the Grand Pensionary of Holland, to whom this saying at first sight appeared absurd, that the recently deceased Professor Junius had not only frequently and openly defended the same sentiment in his public Lectures and Disputations, but had likewise expounded that text in nearly the very same words in a particular treatise written on the Church. As soon, then, as Uitenbogaert was informed of this secret accusation, he presented Junius's treatise to Oldenbarnevelt for his perusal; and assured that very eminent man, that many others beside Junius, and such as possessed high reputation among the Reformed Divines, had asserted the same thing, not for the purpose of patronizing an adulterous Church, but rather of magnifying the kindness of the Almighty, who, since some vestiges of Christianity still remained in that Church, continued to invite her to repentance. [See also the preceding page But this behaviour of Helmichius appeared to the friends of Arminius to be very unbecoming: For they thought it exceedingly unjust, not only that this celebrated minister had dared before an individual high in authority to asperse the reputation of his absent colleague, to whom he had never spoken on this subject; but likewise that Helmichius had desired this eminent man, to preserve in silence what he had related to him, and not to mention it to Arminius. His friends could endure this conduct with the more difficulty, because they knew for a certainty that this very Helmichius had been called to the exercise of the ministerial functions, chiefly through the recommendation of Arminius. A few days afterwards, Uitenbogaert shewed this Amsterdam Pastor how unworthy such conduct was of a famous herald of heavenly Truth; and, in their discourse on the occasion, much mention was made, on both sides, of Arminius and the Professorship which had been offered to him.-Uitenbogaert expressed his astonishment, that the deputies of the Churches should build their projects against Arminius on such a slender foundation. On the contrary, Helmichius thought that the Churches had the most weighty reasons for resisting this call.-Uitenbogaert complained of the injury which was caused by the clandestine slanders of the brethren; and declared that the solicitude of the deputies was too great; that these attempts of theirs would not prove advantageous to the interests of the Church; but that, by such a mode of proceeding, they would rather diminish their own influence with the States; and that the proof of this assertion had been felt, on more occasions than one, by experience.-Helmichius confessed, that many false accusations had been made against Arminius; yet that he had shewn with sufficient openness, that he did by no means subscribe to the great Calvin's sentiments on Predestination, and from this circumstance the University was threatened with much danger.-Uitenbogaert acknowledged that this opinion was burdened with great difficulties, to the defence or removal of which he did not consider himself equal; yet that no fear of dissension could arise from it, provided Arminius, while quietly avowing his own milder opinions on this point, received in a tolerant spirit the moderate vindication which Gomarus and others might wish to offer for their opinions. To this Helmichius replied, that the doctrine of the absolute decree of Reprobation had been received by the Reformed [Calvinistic] Church; and that those who entertained contrary sentiments on that subject might be tolerated in the Church, provided they would impose silence on themselves, and would speak nothing in its disparagement.-Uitenbogaert declared, that, for his part, he was one of those who could not assent to that doctrine, [of absolute Reprobation,] for it was one that ought on account to be ascribed to the whole Church of the Reformed, but solely to certain particular divines; and that on the contrary, those persons who rejected this horrible decree, (which is Calvin's own epithet for that doctrine,) ought to be asked to endure with kindness and forbearance its patrons and defenders. When Helmichius had further asserted with too much rashness, "that there were certain persons in Amsterdam who would prefer greater and more serious accusations against Arminius, if his call to the Academic chair should be be persisted in ;" Uitenbogaert replied, "that slanders of this description were evi dently made against the law, not only of Charity, but of Truth itself; that he perceived there was introduced into the Reformed Church an entirely new species of tyranny, which he would by no means endure; and that there were people who spoke in such a manner about the Church, as if she was liable to no errors, and did not require any more reformation; that this was the cause why any man, who differed ever so little from her, could not be tolerated, but was immediately aspersed with the foul blots of heresy by those who might bear witness to some slight difference in opinion, or trifling scruple about any article of Faith or Doctrine; that from this fountain had proceeded the audacity with which one of the ecclesiastic order had dared to call Arminius a HERETIC; and that, by this means, all the liberty of holding friendly conferences on the heads of christian doctrine would be destroyed, and a just fear ought to be entertained lest still greater inconveniences should thence arise. This conversation with Helmichius was scarcely finished, when the celebrated Gomarus also came to the Hague, and had much discourse with Uitenbogaert on the same subject. Gomarus, with a mind full of agitation, as one might perceive from his countenance, began to upbraid him for having recommended Arminius, whom he called "a man of impure doctrine," and added, that he had rashly intermeddled with the affairs of the University.—When Uitenbogaert apologized for that deed in many arguments, and endeavoured with all his might to wipe off the aspersions which had been cast upon his absent friend; Gomarus, instantly producing the Reply which Arminius had given to the remarks of Junius, (which, he said, had been delivered to him a few days previously by Casimir, the son of Francis Junius,) declared, "that he would prove Arminius to be the patron not only of impure, but likewise of impious doctrine." In proof of this assertion, he immediately quoted from the manuscript the following sentence, The human will is not determined either to the one part or the other by any divine decree; and then exclaimed, "There is an impious sentiment !"—To this observation Uitenbogaert replied, that there was no impiety in saying, "God does not determine those things which he is unwilling to determine ;" that Arminius would produce sound reasons for that assertion; and that the famous Junius had asserted nearly the same thing in his pamphlet on the First Sin of Adam.-Dismissing this topic, Gomarus directed the discourse into another channel, and affirmed, "that the sentiments of Arminius on the seventh chapter of the Epistle to the Romans was manifestly in opposition to the doctrine of the Churches."- Uitenbogaert enquired after the particular article in the [Dutch] Confession and the [Heidelberg] Catetechism, against which that interpretation offended.-Gomarus said, "that a judgment must be formed about the doctrines of Churches, not only from these acknowledged formularies, but chiefly from the consentaneous opinions of the Pastors."-But Uitenbogaert rejoined, that such an expression as that savoured of Popery, and that he was acquainted with no other consent of the Churches, except that which is contained in the express words of the Confession. Mention having afterwards been made of the affair of Predestination, Gomarus confessed "that it was possible to discuss this decree with modesty, and to tolerate Arminius, provided he conducted himself with moderation."-Uitenbogaert seized this opportunity, and in a serious yet courteous spirit advised this divine, not to grant an undue indulgence to his passions, nor to VOL. I. suffer himself to be hurried away by the sinister reports which other people formed respecting Arminius. He also added, that Arminius would not undertake this office, until he had previously instituted a friendly conference with him [Gomarus] about these and other difficulties; that he had no higher wish than that of cultivating with him a fraternal friendship; and that his resolution was fixed, rather to refrain for ever from the exercise of the Professorial functions, than to afford even the slightest occasion of disturbance to the Churches; that, in other quarters, troubles were sufficiently numerous; and that, if regard was had to peace, he had no doubt of Arminius giving him abundant satisfaction.-To these suggestions Gomarus mildly and frankly replied, "that this, also, was the sole object of his desire; that Arminius would prove a very acceptable colleague to him; and that he would tolerate all things which it was possible to bear, for the sake of peace and with a safe conscience." P.-Page 33. John Wttenbogaert (or Uitenbogardt) was one of the beloved fellow-students of Arminius in the University of Geneva. He afterwards became the most eminent Protestant Pastor in the United Provinces, and for many years Domestic Chaplain to Prince Maurice. On all ecclesiastical matters of importance he was consulted by the men in power; and his prudence, firmness, moderation, and personal piety, rendered him a desirable arbitrator in the religious differences which not unfrequently arose, about that period, between discordant parties. His great experience in public affairs, and his consummate powers of eloquence, for which he was deservedly called "the Dutch Cicero," insured him the respect of all who were acquainted with his uncommon merits. His friendship for Arminius was of the greatest service • Charles Perrot, one of the Professors at Geneva, gave the subjoined advice to Uitenbogaert when he had completed his studies in that University: "Take care, "when you are called to the holy ministry, that you never assist in condemning any 66 persons, for not agreeing in every point of religion with the established Church, as << long as they adhere to the Fundamentals of Christianity, and are disposed to main"tain the peace of the Church, and to bear with others their brethren who do not "reject the Fundamentals of Religion, though differing a little from them: For this "is the way to avoid schisms, and to procure the godly union and tranquillity of the "Christian Church." - Immediately after he had said this, he wrote the following sentence in Uitenbogaert's Album, “Blessed are the peace-makers, for they shall be ealled THE CHILDREN OF GOD!"-I never heard or read of a divine in any country, to whose subsequent conduct this inspired apophthegm was so applicable, as to that of Uitenbogaert: And though a man of capacious genius and extensive acquirements, yet such was the depth of his humility, that approving Heaven vouchsafed to him the fulfilment of another of our Saviour's beatitudes: "Blessed are the meek, for they shall inherit the earth." After all his trials, which he bore in a truly christian spirit, he lived to the advanced age of nearly ninety years. . The Perrot mentioned in this note is the person introduced by Casaubon in a subsequent page, (661.)-He was one of the first of the Geneva divines that soared above the narrowness of Calvin's creed; but his liberality, which differed in toto from the dangerous latitudinarianism of the modern divines of that degenerate Church, was too enlarged to be endured. He wrote an excellent treatise entitled, De extremis in Religione vitandis; but it was speedily suppressed by authority in that petty and intolerant Republic. E 1 to that very amiable and highly-injured individual; his name will frequently occur in this volume, and the familiar letters, which passed between these two noble-spirited men, are among the most interesting of its contents. Uitenbogardt survived his friend thirty-five years, and after the Synod of Dort was, in conjunction with Episcopius, accounted the leader of the Arminians. He wrote an Account of his own Life, and A History of the Ecclesiastical Occurrences in the Low Countries, which contain numerous facts illustrative of our national history, as well as that of Holland. He was the author of several treatises, some of which were on the difficult subject of the proper jurisdiction of the Magistracy with regard to religion, in the discussion of which he discovered consummate ability. If I be permitted to "see many days," it is my intention to introduce Uitenbogardt in a more formal manner to the British Public. In the mean time, since it is high commendation to receive praise from a man who is himself eminently praiseworthy, I quote a few of the brief yet characteristic allusions to Uitenbogardt, which Grotius makes in his familiar letters to his brother: "June 11, 1639. I perceive how that excellent old man Uitenbogardt has defended himself against the charge of Socinianism. I have read his swan-like homilies, and must acknowledge that he is not at all changed from the man who was formerly heard with attention in a great assembly [the Church at the Hague.] I am of opinion, that the works which I have published, and may yet publish, are sufficient to secure for me the reputation of being orthodox."—" June 2, 1640. I wish you to say to the most excellent Uitenbogardt, that, if he will spend with me the remainder of his days, no guest in the world will be more agreeable; and that I have no doubt, he would be able to contribute much towards laying the foundations of a [general] Christian pacification."-" September 17, 1644. The departure of Uitenbogardt to a better life, although at an extreme old age, has deeply affected my mind: For I have lost one, whose counsels I had hoped would be of the greatest use to me. I have done honour to his memory in the following verses: Utenbogardi funus quæ prima celebret Virtutum certat sancta frequensque cohors: The num'rous band of holy graces strove |