PETER RAMUS, who had formerly been Professor in the University of Paris, appeared to Arminius to possess attractions far superior to all other philosophers; and so completely had he imbibed the style of philosophizing and the method of conducting an argument which that celebrated logician inculcated, that he soon appeared to be another Ramus. It is generally understood, that his acquaintance with the writings of this philosopher commenced at an earlier period than that which is now under our observation: Indeed, the foundations of his logical knowledge were laid by his early teacher and patron, Rudolph Snellius, of whom MEURSIUS in his Athena Batava relates, that "after he had obtained the first sight of the Logic of Ramus while he resided at Marpurgh, he was so delighted with it, that from that period he addicted himself entirely to that system, although he had previously taught Aristotle for three years together in the University of Cologne." It was under the auspices of Snellius, that Arminius, about the close of the year 1578, was invited by the Curators, (or Visitors) of the University of Leyden to give lessons in the elements of Mathematical science; and while engaged in the performance of that duty, he made no small progress in pure Mathematics and Astronomy.

Whoever is acquainted with the excellences of the Dialectics of Ramus, (one of the best books, by the aid of which a wise man may tutor and school his thoughts,) will soon perceive, that an under-graduate who had mastered that treatise and was familiar with its contents, and who had in addition obtained such a deep knowledge of Mathematics, as to receive a regular appointment from the Heads of the University, to teach the rudiments of that important help to correct thinking, must have amassed ample materials for forming himself into a consummate logician. These materials were improved by Arminius to the greatest advantage,-in giving lucid order and methodical arrangement to the operations of an understanding that was naturally vigorous,-in chastening the decisions, and in communicating a right direction to the deductions, of a judgment that was then beginning to form its earliest conclusions on subjects of the greatest interest,-and in prescribing bounds to the excursions of a most fertile imagination: The effects which were produced in Arminius by this most whole

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some discipline of mind, are visible in every page of his compositions. For in an age that was remarkable for a cultivation of close and terse reasoning, this great man surpassed his fellows in an accomplishment, which was then accounted a necessary appendage to every one who made any pretensions to literary eminence. But his talents, thus tutored, were most conspicuously displayed in his oral disputations and discourses with men of other sentiments. His measured words, with his mild and winning manner, often made a deep and salutary impression, even on the minds of his adversaries; and the truth of God was never injured by any unwary speech that escaped from his lips. His enemies, therefore, like the earliest accuser of the brethren' when he tempted Christ, could find nothing in him' that suited their purpose: They generally departed from his presence, either regretting the falsity of the representations that had been previously made to them by other persons, or signifying in a convenient and polite manner their assent to every argument which he had advanced, and which they usually found themselves incompetent to answer. The late amiable Dr. George Campbell, himself no contemptible logician, discerned in Arminius the existence of this qualification in an eminent degree; but he does not express himself on this subject in such terms as the reader will immediately construe into those of professed admiration, though they indirectly convey a compliment to the reasoning powers of Arminius. His words are these: "In one paraphrase, Jesus Christ appears a bigoted Papist; in another, a flaming Protestant. In one, he argues with all the sophistry of the Jesuit; in another, he declaims with all the fanaticism of the Jansenist. In one, you trace the metaphysical ratiocinations of Arminius; in another, you recognize the bold conclusions of Gomarus : and, in each, you hear the language of a man who has thoroughly imbibed the system of one or other of our Christian Rabbis. How different is his own character and dialect from them all!" (Philosophy of Rhetoric, Vol. II. 291.) The reader will judge for himself whether the epithets in this quotation be the dictates of genuine criticism, or sarcastic remarks,—by one who had been educated in all the prejudices of Calvinism and who manifested a sort of hereditary dislike to every thing connected with the name of our author. He will also determine, whether any other system has ever had greater need of "metaphysical ratiocinations" than Calvinism has had, and

whether there is any one upon which more metaphysical science has been wasted, to give it the semblance of Christianity, and in vain to distinguish its notions of Predestination from the Fate of Heathenism.

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THE intervening circumstances may in this place be briefly related: On the twelfth of November, Arminius presented himself before the ecclesiastical senate, from the members of which he experienced a very kind reception, and exhibited to them the testimonials which he had obtained from Beza, Grynæus, and others. At the same time, he professed to be inflamed with an ardent desire of edifying the Church of God, and of being willing to devote to that purpose all those endowments which had been communicated to him, as soon as he might receive canonical ordination. He then offered apologies and excuses for his Italian excursion, adducing the personal testimony of Adrian Junius, his only and inseparable companion. He also requested permission of the magistrates to go to South Holland, before he began to modulate his voice and to form a proper style for public speaking, about which he was very diffident. The magistrates not only granted leave, but furnished him with money for the expenses of his journey, which he undertook, for the sake of visiting some of his relations and friends, and to settle some affairs relating to his family.

On his return from South Holland, he spent some weeks in a diligent application to the composition of sermons, and in delivering private exhortations. In the beginning of the year 1588, he offered himself to the Amsterdam Class for examination. After he had stated at some length his belief on each of the grand doctrines of Christianity, and when testimonials in his favour had been read from several famous Divines, the whole Class unanimously pronounced him competent and worthy to enter upon his public ministry. On the 4th of February, after the Ecclesiastical Senate had deliberated on the matter, with the consent of the Magistrates, he began to be heard from the pulpit of the Church at Amsterdam, and during every week preached a sermon and conducted the evening service. His public performances were received with such applause, that the Presbytery of that city, after having convened all the Deacons, by common suffrage without one dissenting voice, offered him the sacred ministry of the Church of Amsterdam. The magistrates having intimated their assent

to this arrangement, and the same call being offered by the whole of the Presbytery to Arminius, on the 11th day of August, being the Saturday previous to the celebration of the Lord's Supper, he was initiated into his sacred office, by the solemn rite of imposition of the hands of the Presbytery, after the customary proclamations had been made and he had pledged himself faithfully and strenuously to fulfil the duties of his holy calling after the manner of his colleagues.

Though he was then but twenty-eight years of age, yet he displayed at once all the abilities of a consummate preacher, and not only realized, but far exceeded the expectations which had been formed concerning him by his patrons. His discourses were distinguished for their masculine vigour and sound erudition. Whatever might be the subject of which he treated, his manner of discussing it shewed him to be a Divine not of a youthful and common mould, but one of great judg ment, ability and accomplishments, and possessing a mind well furnished with copious stores of knowledge both in human and sacred literature. These qualifications rendered his ministry acceptable to the highest as well as the lowest portion of the community.

That he might confine his public ministrations within certain limits, he determined to deliver a regular series of sermons on the Prophecy of Malachi and on St. Paul's Epistle to the Romans. His first discourse on this epistle was preached on Sunday, the 6th of November 1588. In treating on this subject, he adduced nothing remarkable, except the primary intention of the Apostle in laying the foundation of the justification both of Jews and Gentiles in evangelical justification; and he demonstrated to the church, in a clear and luminous manner, the necessity of faith and the grace of the gospel, as well as the inefficacy of the deeds of the law. While he exerted himself to the extent of his abilities in performing these duties of his profession, he greatly increased his reputation as a clergyman of consummate erudition, and gained favour and good-will from all who listened to his discourses, how different soever his sentiments and theirs might occasionally appear.-For after he had once sworn fealty to Divine Truth, and was inspired with a particular attachment to it, his chief attention was directed, at the very commencement of his ecclesiastical functions, to this single object,—to' lay aside all prejudices, and, devoting himself entirely to the interests of truth, to do and say nothing contrary to the testimony of an undefiled conscience. Whatever degree of vener

ation he felt for those to whose tutelage he was indebted for his earliest initiation into the heavenly doctrines of the gospel, and under whose standard he had subsequently ranged himself, -he was by no means prepared to adopt without reserve the whole of their opinions, but it was his great desire to follow the directing look of Christ alone, the Supreme Guide and Teacher of his people. This course he began openly to pursue in the succeeding year.

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THIS was the pamphlet which Arminius was desired to answer; but it purported to be an answer to one that had been written by RICHARD FOLKERTSON COORNHERT, who, in the year 1578, held a public disputation with two Calvinistic Ministers at Delft, Arnold Cornelius or Cornelison, and Reyner Donteklok. The cause of the controversy was this: Coornhert one day entered into conversation with a man who made a great boast of having left the communion of the Church of Rome, and joined the Reformed or Calvinists. Coornhert, perceiving from his conversation, that this proselyte from Popery could adduce no solid reason for the change, dryly observed, "It is a matter that may admit of some doubt, whether the profession of religion which you have abandoned, or that which you have embraced, be the better." This expression being repeated with a few obnoxious additions, as is the general custom in cases of this kind, excited the sensitive zeal of the two Calvinist ministers, and in the heat of their passion they challenged Coornhert to a public controversy on the Characteristics of the true Church. Coornhert maintained, that the congregations that believed and professed the doctrines of Calvin, could not be true churches: to prove this thesis, he reprobated in a masterly and popular manner their peculiar views of Predestination, Justification, and killing Heretics. After this public conference had been conducted on both sides a short time, it was prohibited by order of the States General,-but resumed a few weeks afterwards at Leyden, where certain deputies were appointed by their High Mightinesses to attend as moderators in the assembly. Coornhert relates, that he was not allowed by these commissioners of the States, to mention the subject of punishing Heretics with death; and he was compelled to follow the two ministers in the order in which they chose to conduct the dispute and to answer the questions which they proposed. Yet though he