personages in our country, resided at that time in Geneva, many of whom have since been called to occupy some of the chief stations in the Commonwealth, and have gained a high reputation in the discharge of their functions. When some of these young men had departed on a tour through Italy, and others of them had been recalled home, Arminius found himself alone, and deserted by the rest of his companions except one, who is a person holding one of the most dignified offices in Holland; he therefore determined to make a similar excursion into Italy. One grand inducement was the fame of James Zabarella, Professor of Philosophy at the University of Padua, who was then delivering his lectures to crowded auditories. For the sake of attending the course of this learned Professor, Arminius took up his abode for a short time at Padua, and there employed himself in teaching logic to some German noblemen. But he afterwards visited somewhat rapidly other parts of Italy, having only spent seven months in the whole journey; during which, and especially at Rome, he was not separated a moment from his Achates, the friend who had accompanied him on his tour; for it had been a part of their agreement before they left Geneva, that they should travel in company. The two young travellers, therefore, occupied the same lodgings, and enjoyed all things in common; they took their meat from the same table, and slept on the same couch; they went out together, and returned in each other's company; and, for their exercise in godliness, they carried about with them a Greek Testament and Hebrew Psalter. I recollect often to have heard him mention, that "Italy had been in some respects beneficial to him, and in others disadvantageous." Among the BENEFITS which he derived from that excursion, the principal one was, that he had seen at Rome the mystery of iniquity' in a more foul, ugly, and detestable form than his imagination could ever have conceived. For he declared, that all the accounts which he had heard from travellers concerning the Antichristian court at Rome, and all that he had read in histories, were mere trifles in comparison of those scenes of which he had been a spectator.-Among the DISADVANTAGES he reckoned the circumstance of his having incurred by that act the temporary This friend was that most excellent youth, ADRIAN JUNIUS, who has been mentioned in a preceding note. He was then studying the law, and was afterwards promoted to be one of the Senators of the Provincial Court. The younger Brandt says, "It was at the continued and pressing intreaties of Junius, that Arminius undertook the journey into Italy, in the year 1586." displeasure of the most honourable the Senate of Amsterdam,† who were offended in consequence of the artful insinuations of some persons that misrepresented the whole of that transaction. Those persons would, however, have been better employed, had they entirely suspended their judgment on his conduct until the period of his return. They seized upon this opportunity most industriously to circulate a report, that Arminius had stooped down and kissed the Pope's slipper, although he had never seen the sovereign Pontiff, except once, when he, with a multitude of other spectators, saw him at a distance. Besides, it is well known, that it is not the custom of the beast' to grant such an honour to any but kings and nobles. The same officious persons asserted, that he had frequented the company and the assemblies of the Jesuits,-men whom he had never heard; that he had formed an acquaintance with Cardinal Bellarmine,-whose face he had never beheld; and that he had abjured the true and orthodox religion,-for which he was prepared manfully to contend, and even to shed his blood in its defence. Yet let those pious youths who are dedicated to the service of Christ in his church, learn from the perils of another person, that it would have been far better never to have gone to Italy, than to have become acquainted with the mysteries of Antichrist at such a great risk of reputation. Not that there would be greater danger in visiting Italy than the contiguous cities of Antwerp, Brussels, or Bruges; for though in the former country there is an appearance of far more liberty, and in the latter cities more superstition exists, yet it is permitted to survey every thing in Italy with greater safety than in Brabant or Flanders. But it is a more excellent and advisable course, to prevent such unpleasant consequences by removing from enemies all pretexts for calumny, and from inconsiderate persons every cause of evil imagination and premature surmise. It is also far better not to furnish food for scandal, than to offer an excuse for a fault when once it is committed. On leaving Italy he settled at Geneva, in which city, after a residence of a few months, he received orders of recal to Amsterdam. He accordingly returned, in the autumn of the year 1587, to his patrons and benefactors, furnished with a lucid "testimony by the grace of Christ" from the Genevan church, + Arminius was blamed by men of the greatest gravity and moderation for a degree of youthful rashness, in proceeding to Italy without consulting his patrons on the subject. and "possessing a mind most admirably prepared to fulfil his duty, if it should please the Lord God to accept of the use of the young man's ministry for his own work in his. Church." These are some of the expressions which Beza adopts in a letter on this subject, the autograph of which I now hold in my hand. At Amsterdam he easily cleared himself before respectable and prudent persons, and refuted all the calumnies which had been propagated concerning his tour in Italy. But some weak brethren persisted in condemning that youthful deed, and in giving a wrong colouring to it, in the different private circles in which they moved. This petty species of persecution Arminius had to endure, till the time when he began to be heard in the Church; for as soon as he was seen in the pulpit, it is impossible to describe the extraordinary grace and favour which he obtained from men of all ranks, who were eager to hear him and to profit by his discourses. This flattering reception ought to excite no wonder; for-I speak before those who knew him well,-there was in him a certain incredible gravity softened down by a cheerful amenity; his voice was rather weak, yet sweet, harmonious, and piercing; and his powers of persuasion were most admirable. If any subject was to be displayed to great effect, in all its native adorning, Arminius disposed of it in such a manner as in no instance to overstep the truth. If any doctrine was to be taught, he enforced it with perspicuity; and if he had to discuss any topic in an argumentative style, he treated it with clearness. The melodious flexibility of his voice could be so accommodated to different subjects and occasions, as to seem to have its origin in them, and to receive from them the tone and impression which it ought then to take. He disdained to employ any rhetorical flourishes, and made no use of the honeyed sweets collected for this purpose from the Greeks;-either because his nature was abhorrent to such accompaniments, or because he thought it a degradation to the majesty of Divine things, to admit into the discussion of them these false ornaments and adscititious finery, when naked truth is of itself sufficient for its own defence. Yet the persuasion which he employed was rendered so efficacious, by the force and weight of his arguments, the importance of his sentiments, and by the authority of the scriptures which he adduced, that no man ever listened to him who did not confess himself to be greatly moved. + See Appendix, D. Many people, therefore, styled him "the file of truth;" some called him "a touch-stone for the trial of men of genius,” and others "a razor to cut down the budding errors of the age;" and it was generally believed that nothing could be discovered in religion or sacred theology, which Arminius had not found out and understood. Even the ministers and preachers of that city, the whole of them learned and eloquent men, rendered homage to his erudition, by ingenuously acknowledging that every time when they enjoyed the privilege of sitting under his ministry they derived the greatest profit from his sermons. In this manner was Arminius borne along to fame and to glory, with sails full-stretched, prosperous gales, and with his company of rowers in a complete state of efficiency; he had gained the approbation and favour of all who knew him, when it pleased God to exercise his servant with adversity, and to put his modesty and patience to the test by means of the cross and afflictions. To learn the commencement of these trials, and what effects they produced, are objects worthy of our inquiry and will amply repay us for our labour. At the time of which we are now speaking, there happened to be circulated among some pious people a pamphlet against Beza, composed by certain good brethren who belonged to the Church of Delft, and entitled, An answer to some of the arguments adduced by Beza and Calvin; from a treatise concerning Predestination, on the Ninth Chapter of the Epistle to the Romans. This pamphlet had been transmitted to Arminius by Martin Lydius of blessed memory, who formerly discharged the pastoral duties in the Church of Amsterdam, but who was at that period Professor in the new college at Franeker in Friezland; the copy of the work was accompanied with a particular request, that Arminius would undertake the defence of Beza against the Delft brethren. He was considered by Lydius to be a person well qualified for such an enterprize; for he had heard by report, and had known in part by personal experience the sagacious and penetrating genius, and the acute and mas→ culine judgment which Arminius possessed, and what wonderful powers he could display when they were called forth in the varied work of public instruction or refutation. Arminius himself also was not averse to this proposal; for, having recently left the University of Geneva, his ears seemed to retain the sound of Beza's lectures and arguments on this subject: He made the requisite preparations, therefore, and betook himself See Appendix E. * to the work. But while he was contriving a proper refutation, and had begun accurately to weigh the arguments on both sides, and to compare different passages of scripture together, -while he was thus harrassing and fatiguing himself, he was conquered by the force of truth, and, at first, became a convert to the very opinions which he had been requested to combat and refute. But he afterwards disapproved of them, as promulgated by the brethren of Delft, because he did not think the doctrine contained in them to be correct according to the scriptures: It stated, "that after God had made a decree for the creation of mankind and had foreseen the fall of Adam, he positively and absolutely determined to elect to eternal salvation certain persons, without any antecedent reference to Christ Jesus."-The opinions on this subject which had been instilled into his mind at Geneva by Beza, were, "that the eternal decree of God in predestination, was positively and absolutely to elect to eternal salvation certain persons whom he had not then decreed to create."-But the deep and interesting inquiries into which his mind was led on this occasion, were, by the Divine rod of direction and the guidance of the Holy Spirit, turned towards those opinions which he finally embraced, and which to the close of life he constantly maintained: They assumed, "that the decree of God, in respect to Predestination, was, out of men already created and fallen, to elect those who would answer, by the true obedience of faith, to the call of God." This view of Predestination was held and vindicated by the very learned Melancthon, Nicholas Hemingius, and many other Divines. Our churches formerly enjoyed the privilege (which is continued to this day in many places,) of being always permitted to embrace any one of the several sentiments that have been published on this controversy, which has never yet been decided by the judgment of any ancient Synod or Council: They were also allowed to elect a teacher, that entertained sentiments similar to their own: And both these privileges they could exercise without giving offence to any person. As an instance of this, omitting all others, I may adduce Doctor John Holmanus Secundus, † See Appendix F. + This good man was one of the early professors of Divinity in the University of Leyden, having entered on that office in 1574. Though on the subject of Predestination he entertained opinions similar to those of Melancthon, yet he was strongly recommended to the University by Theodore Beza, who thought Melancthon's Divinity was better suited and more edifying than any other to the inhabitants of the Low Countries. In one of his public disputations with |