tihravy of Che t:h^olo3ical ^^mimvy PRINCETON • NEW JERSEY John M. Krebs Donation BX 9478 .A4 1831 Synod of Dort (1618-1619) The articles of the Synod of Dort, and its rejection of 3/ THE ARTICLES OP THE SYNOD OFDGRT, AND ITS REJECTION OF ERRORS : WITH THE HISTORY OF EVENTS WHICH MADE WAY FOR THAT SYNOD, AS PUBLISHED BY THE AUTHORITY OF THE STATES-GENERAL; AND THE DOCUMENTS CONFIRMING ITS DECISIONS. STranslatetr from ti)t 3latin, WITH NOTES, REMARKS, AND REFERENCES. BY THOMAS SCOTT, RECTOR OF ASTON SANDFORD, BUCKS. He that is first in his own cause seemeth just ; but his neighbor conieth and searcheth liim." Prov. xviii. 7. Judge not according to the appearance, but judge righteous judgment." John vii. 24. Audi alteram partem. Witkny WILLIAM WILLIAMS, GENESEE STREET. Kcvf York ; Collins & Hannay, J. & N. Wliite, and H. C. Sleight— Philadelphia ; Towar, J. & I). M Uogan, and John Grige—13aliimore : F. I.ucas, Jr.— liostou : Crocker & Brewster, and Hicli ardson, Lord & Holbrook— Aiidover ; Klagg & Gould— Albany ; 15. D. J ackard i Co. Little & Cummings, and Oliver Steele— Hartford : D. F. Robinson, 6; Co. New Haven; A. H. Maltby — Rochester; Hoyt, Porter & ( o. Auburn; H. Ivison & Co. 1831. Entered according to act of Congress, in the year of our Lord one thou- sand eight hundred and thirty-one ; by WilUam Williams, as proprietor, in the Clerk's office of the t)istrict Court of the Northern District of New York. PRESS OF WILLIAM WILLIAMS; UTIO TABLE OF CONTENTS, Adoption— Doctrine of , ...Page 288—293 Alcinar, Church of — Its Secession, and ejection of its Pastors 48 Amsterdam, Senate of— Its Decision, and approved by other Cities, 61-62 Approbation of Judgment of S^Tiod Dort, by States General 137 Articles of Synod of Dort 87 — 44 Misrepresented 93, &c. Errors respecting them rejected 93, &c. Of Remonstrants, Five 38 (See Synod.) Arriiinius — His Character and Errors 9 Is appointed Professor of Leyden University 10 Attacks, Received Doctrines 11, &c. Excites alarm 12 Is admonished by Church, Leyden 12, 13 Declares his Opinions on Received Doctrines 26 — 27 Is met by Gomarus 27 His Evasions. 10—13, 17, 20—27, 31 Indecision on important Point 31, .32 Illness and Death 33 Successor in University 36 Annmian Pastors— Conduct of 28, 33, 34, 50, 73, 74, 127 Suspended and deposed 72, 74, 128 Authority of Synods declared 62 Belgic Churches — Presbyterian in Government 3 Bertius, Peter — Heterodox opinions of .28 Calvin — Opinions of, not the ground of Controversy. . . 11, 14, 28, 33, 56 Causes of Disturbances in Belgic Churches 8, 9, 11 Christ— His Mediatorial Character, Work, &c. &c 194—223 Churches of Belgium — Presbyterian 3 Their Confession and Catechism opposed to the Opinions of Remonstrants 4 Church of Alcmar secedes — Its Pastors ejected 48 Confession of Faith — Augsburg 147 Baptist 150 Bohemian or Waldensian 149 Beloic 149 English 148 French 148 Helvetic 148 Mennonist 150 Savoy 150 Thirty-nine Articles 149 Westminster 150 IV CONTENTS. Conformity enjoined by States General Page 47, 138 By Synod Dort 142 Conference on subject of Difficulties before States General 30 — 32 Respecting the Five Articles 39, 40, 41 Persons composing it 39 Time of its Meeting 39 Its Proceedings 40, 41 Is Concluded .43 Controversies between Arminius &c. referred to Supreme Court. .22, &c. Conversion and Repentance 236 — 253 Doctrine of, (See Method of Man's Conversion.) Conventions, Ecclesiastical — Authority of 62 Councils or Synods sanctioned by early usage, in cases of con- troversy 82, 83 Covenant— God with Man 180, 182 Creation— Work of 153, 158, 159, 160—163 Death of Christ — Doctrine of. as expressed in articles of Synod of Dort 99, 100 Misrepresented — Errors rejected 101 — 104 Decision of Supreme Court 24 Of Synod Dort, concerning Remonstrants 126 — 129 Decrees of the States of Holland 56, 57 Doctrines of, (See Predestination.) Deliverance of Man from the Fall, (See Redemption.) Delph— Conference of 53, 56 Synod of— Its Proceedings 72 — 74' Delegates to States General from Belgic Churches 50, 51 ' Represent the afflicted state of the Churches 51 Petition for General Synod 51 The matter Postponed 51 Depravity, Original — Doctrine of, (See Fall of Man.) Difficulties relating to Arminius, referred, (See Controversies.) Disturbances in Belgic Churches — Origin of 8, 9, 11, &c. Caused by the Remonstrants 49, 52, 127 Doctrines of Reformed Churches — Opposed and misre- presented 29, 34, 36, 71, 50, 51 Doctrinal Points Controverted before Synod Dort 78 Dort — Synod of, (See Synod) — Its Judgment 78 Its Articles 86 Eflcctuai Calling 248, 249, 251, (See Repentance.) Election — Doctrine of, Controverted 41, (See Predestination.) Episcopius — Elected Professor Leyden University 49 Errors of the Arminians 26, 27, 28, 42, 44, 93, &c. 127 Evasions of Arminius and his adherents, 20,21, 23, 25, 27, 28, 67—69, 79 i'aitli 255, 274, 288, (See Justification.) Fall of Man— Doctrine of 163, 173, 178, 179, 181, 184 As expressed in Articles Synod Dort 105 — 110 Misrepresented — Errors rejected Ill — 115 Fsstus 52, 55 Five Points of Doctrine Controverted in Synod Dort 78, 80 Rejected bv Synod 126 Free Will '. . J65, 178, 181 Gomarus 27, 49 Good Works 255, 262, 269, 277, 285, 286, (See Justification.) Gospel and Eaw 224 — 23j» CONTENTS. V Grotius — Mission of, to England on Controversy Page 57, 61, 77 Is condemned to Banishment 77 Harmony of Confessions of Faith 145, (See Confessions.) Preface to it 147 Heylen's History of Synod Dort, a Misrepresentation 2 Misrepresentations of Articles Synod Dort 86, &c. History Synod of Dort Published by Authority 1 Innovations — Introduction of, by Arniinian Pastors 35, 49, 50, 63 Intolerance of Synod Dort towards Remonstrants, charge of 129 James I. remonstrates against appointment of Vorstius Professor Leyden University 44, 57 Admonishes States General of their duty 63 Urges the Convocation of a General Synod 63, 66 Complains of ijidignity offered to him 68 Is addressed by States General 75 Jesus Christ — His person, natm-e, offices, (See Redemption.) Judgment of Synod Dort 78, (See Synod Dort.) Junius — Professor in Leyden University — his death — is succeeded by Ai-minius 9, 10 Justification by Faith, Good Works 253, 289, 300, &c. Law and Gospel 224 — 235 Letters missive of States General to call Synod Dort 75 To whom addressed 75 Man's Corruption — Doctrine of, (See Fall of Man.) Measures adopted to propagate error, by Remonstrants 51, 52, 56 Mediator, (See Christ.) Methods of Man's Conversion to God, Doctrine of — as expressed in Articles Synod Dort 105 Misrepresented — Errors Rejected Ill, 115 Misrepresentations of Arminians 36,50, 52,78, 101 — 115 National Synod, (See Synod of Dort.) Objections to the Received Doctrines by j\rminius 26, 29 Original Sin, (See Fall of Man.) Orthodox Pastors ejected 49, 50 Pastors Armmian— Violent Proceedings of 33, 34, 47, 50, 51, 72 Deposed by Synod Dort 128 Orthodox— Ejected 48,50, 62 Pelagms and his followers— Sentiments of 301 — 304 Persecution by Remonstrants 49, 61, 66, (See Remonstrants.) Perseverance — Doctrine of 290 As expressed in Articles Synod Dort 116 — 120 Misrepresented— Errors Rejected 93 — 98 Pomts Controverted before States General 31, 32 Predestination — Doctrine of 185 — 193 As expressed in Articles Synod Dort 87 — 93 Misrepresented— Errors Rejected 93 — 98 Preface to Articles of Synod Dort 78 — 80 Prince of Orange 66, 72, 80 His attachment to the Orthodox Doctrines 61, &c. His desire to remedy existing evils 64 Proposition for Restoration of Peace 52, 53 Approved by States Holland 53 Parties meet 53, 54 Terms proposed, but rejected 54, 55 Providence of God— Doctrine of 153, 1 59, 161 1* VI CONTENTS, Reconciliation attempted, (See Proposition.) Redemption, Doctrine of Page 194 — 223J As expressed in Articles Synod Dort 99, 100 Misrepresented — Errors rejected 101 — 104 Redeemer of Mankind, (See Redemption.) Refoi-med Churches — Doctrines of, misrepresented. . . .29, 34, 36, 50, 70 Regeneration, (See Conversion.) Remarks on Preface to Articles of Synod Dort 81 — 84 On Decision Synod Dort concerning Remonstrants 129 On its approval by States General 138 — 143 Remedy for existing evils desired 63, &c. A National Synod generally urged 63 — 69 Opposed by Remonstrants .'. 65 Remonstrance presented to States General 35 Remonstrants — why so called 35 Reprehensible conduct of 33 — 35 Resort to armed force, &c 61, 65, 72 Their proceedings 50, 65, 66, 71 Reprobation, Doctzine of controverted 41 Repentance and Conversion 236 — 253 Revisal of Confession and Catechism m-ged 15 Rotterdam, Church of, secedes 48 Its Pastoi's ejected 48 Sanctiflcation, Doctrine of 288 — 293, &c. Saviour of the World — his person, character, offices, (See Redemption.) Schism, charge of 61 Separation from Remonstrants — its causes 47 — 49 Settlement of Controversy by a Synod, evaded byArminius. . .22, 33, 35 Sin and Fall of Man, (See Fall of Man.) Six Points of Doctrine, Basis of Dispute 53 Socinianism of Vorstius and his Students 44, 45 Secretly propagated by them 45 Its adherents expelled 45 States Genei-al authorize Publication of History Synod Dort 1 Call a Convention 16, 1 7 Hold Conference on difficulties in churches 30 — 32 Decree a National Synod 66, 69, 76 Address James I , 75 Send Letters to call Synod Dort 75 Enjoin toleration on the parties 58, 59 Approve of the Decision Synod Dort 137 Enjoin conformity to it 137, 138 Successor to Armmius — Election contested 36, 37, 43 Supreme Court, Decision of (See Decision.) Synod of Dort, or National Synod Proposed 14, 15, 16, 29, 40, 46, 55 Manner of its Constitution 17, &c. 70 Opposed by the Remonstrants 19, 65, 67, 69 Decreed by the States General 66, 69, 76 Of whom composed 75, 78 Time and place of its meeting 69, 75, 78 Its sole object 69 Deputies to it 69, 70 Its Judgment 78 Its Doctrines unanimously adopted 75, 81 CONTENTS. YH Synod of Dort, Errors rejected by it Page 93 — 124 Conclusion 124 Decision concerning Remonstrants 126, &.c. Scott's Opinion of its Articles 84 Admonishes Orthodox Pastors 128 Renders thanks to States General 129 South Holland, Proceedings of 13, 14 Delph, Proceedings of 72 — 74 (See Delph.) Gorinchem 16 Synods, Provincial Held by ihe churches, preparatory to Synod Dort 70 — 72 Proceedings of 72 — 75 Synodical Conventions, Opposition to 29, 33, 35 Tergiversations of the Remonstrants 56, 57, 59, 67, 68 Toleration advocated by Remonstrants from sinister motives. . . .46 — 58 Decreed by the States General 58, 59 Injurious in its results 60 Not granted to Remonstrants 85 Treatment of Remonstrants by Synod Dort, remarked upon. . . . 132 — 136 Usurpation of Remonstranis 56, 61, &c. ITtenbogardus, his great influence and character, 29, 36, 43, 49, 56, 59, 60, 72 Is deposed 73 V^enator, Adolphus — his impudent conduct 29, 30, 72 Vorstius — Election of to Lcyden Professorship contested 37 Is heard in Conference before States General 42 His tieterodoxy 42, 44 His Election prevented 43 %fi^. PREFACE The maimer in which the author was brought to the deter- mination of adding the present work to all his former pub- lications, will appear more fully in the introduction to the articles of the Synod of Dordrecht, or Dort. In general, he had erroneously adopted and aided in circulating a gross misrepresentation of the Synod and its decisions, in his '* Re- marks on the Refutation of Calvinism ;" and, having discov- ered his mistake previously to the publication of a second edition of that work, he was induced to do what he could, to counteract that misrepresentation, and to vindicate the Synod from the atrocious calumnies with which it has been wilfully or inadvertently traduced. But other motives concurred in disposing him to giving his attempt its present form* and order. 1. A very interesting and important part of ecclesiastical history has been obscured and overwhelmed in unmerited disgrace, by the misrepresentations given of this Synod and its articles, especially in this nation ; in which very few, even among studious men, know accurately the circumstances which led to the convening of this Synod, and the real nature and import of its decisions. To excite, therefore, others more conversant in these studies, and better qualified for the service, to examine this part of ecclesiastical history, and to do impartial justice to it, is one object which the author has in view. 2. He purposes to prove, that the doctrines commonly termed Calvinistic, whether they be or be not the doctrines of X PREFACE. scriptural Christianity, may yet be so stated and explained, without any skilful or labored efforts, as to coincide with the strictest practical views of our holy religion ; and so as greatly to encourage and promote genuine holiness, considered in its most expanded nature, and in its effects on all our tempers, af- fections, words, and actions, in relation to God and to all mankind. 3. In a day when these doctrines are not only proscribed in a most hostile manner on one side, but deplorably misun- derstood and perverted by many on the other side ; the author desired to add one more testimony against these misappre- hensions and perversions, by showing in what a holy, guarded, and reverential manner, the divines of this reprobated Synod stated and explained these doctrines; compared with the superficial, incautious, and often unholy and presumptuous manner of too many in the present day. And if any indivi- dual, or a few individuals, should by this publication be induced to employ superior talents and advantages, in counteracting these unscriptural and pernicious statements, his labor will be amply compensated. 4. The author desired to make it manifest, that the devia- tions from the creeds of the reformed churches in those points which are more properly called Calvini«tic, is seldom, for any length of time, kept separate from deviations in those doctrines, which are moi-e generally allowed to be essential to vital Christianity. It must, indeed, appear from the history with which the work begins, that the progress is easy and almost unavoidable, from the controversial opposition to per- sonal election, to the explaining away of original sin, regene- ration by the Holy Spirit, justification by faith alone, and even of the aton,ement and deity of Christ : and that the opponents of the Synod of Dort, and the Remonstrants in general, were far more favorable to Pelagians, nay, to Socinians, than to Calvinists ; and were almost universally unsound, in what are commonly called orthodox doctrines, and many of them far PREFACE. XI from conscientious in their conduct. Indeed, it will appear undeniable, that the opposition made to them by the Contra- Remonstrants, was much more decidedly on these grounds, than because they opposed the doctrine of personal election, and the^nal perseverance of true behevers as connected with it. 5. The author purposed also, by means of this publication to leave behind him, in print, his deliberate judgment on sev- eral controverted points, which must otherwise have died with him, or have been published separately, for which he had no inclination. But he has here grafted them as notes or remarks on the several parts of this work ; and he trusts he has now done with all controversy. It is doubtless vain to attempt any thing against many of those opponents, who succeed to each other, with sufficient variety, as to the grounds on which they take their stand, and from which they make the assault ; but in some respects nearly in the same course of misapprehension,or misrepresentation, as to the real sentiments of those whom they undertake to refute. It suffices to say of them, " neither can they prove the things of which they accuse us :" and to say to them, "thou shalt not bear false witness against thy neighbor." But indeed Calvinists seem to be no more considered as neighbors by many Anti Calvinists, than the Publicans, Sama- ritans, and Gentiles, were by the Scribes and Pharisees ! After all that has been published on these subjects, the groundless charges brought by many against the whole body, cannot be considered as excusable misapprehension. They must be either intentional misrepresentation, or the in- excusable presumption of writing on subjects which the writers have never studied, and against persons and description of per- sons of whose tenets, amidst most abundant means of informa- tion, they remain wilfully ignorant. A fair and impartial oppo- nent is entitled to respect, but I can only pity such controver- sialists. THOMAS SCOTT. ASTON SANDFORD, MARCH 15, 1818. THE PREFACE. TO THE REFORMED CHURCHES OF CHRIST, IN WHICH THE RISE AND PROGRESS OF THOSE CONTROVERSIES IN BEL- * GIUM, FOR THE REMOVAL OF WHICH THIS SYNOD WAS ESPECIALLY lELD, ARE BRIEFLY AND FAITHFULLY RELATED. INTRODUCTION TO THIS PREFACE. BY THE AUTHOR. In perusing this preface, and the history contained in it, the freader should especially recollect, that it was drawn up and published by the authority and with the sanction of the States General, and the Prince of Orange, as well as by that of the Synod itself; and that, in every part of it, the acts, or public records in which the events recorded were registered, are refeiTed to, with the exact dates of each transaction. No history can therefore be attested as authentic, in a more satis- factory and unexceptionable manner : for, whatever degree of coloring prejudices or partiality may be supposed to have given to the narration ; it can hardly be conceived, that col- lective bodies, and individuals filling up such conspicuous and exalted stations, would expressly attest any thing directly false ; and then appeal to authorities, by which the falsehood of their statement might at any time be detected and exposed. It should also be remembered, that prejudices and partiality would be as likely to color the account given to the world, and transmitted to posterity by the opposite side ; while the very circumstances, in which they were placed, would render it impracticable for them to substantiate the authenticity of their nan-ative in the same manner. Yet, contrary to all rules of a sober and unbiassed judgment, the unauthenticated histories of the Remonstrants* concerning the Synod of Dort have, * So called from a Remonstrance presented by them to the States of Holland and West Friesland, against the doctrines of their opponents, or those of the Federated churches of Belgium. 2 INTRODUCTION TO THE HISTORY. almost exclusively, been noticed and credited by posterity, especially in this country, to the neglect of the authentic records.* In giving the translation of this history I would merely say, Audi alteram 'partem. " Do not read the authen- ticated narration with greater suspicions of unfairness than you do those, which are not so fully authenticated. Let not your approbation of what you suppose to have been the doctrine of the Remonstrants, or your aversion to that of the Contra-Remonstrants, bias your mind in this respect ; but judge impartially." One of these histories was drawn up by a man, (Heylin,) who has been fully detected of misrepresent- ing the very articles of the Synod, in the grossest manner ; and has thus misled great numbers to mistake entirely the real import and nature of the decisions made by it. I appeal to the abbreviation, as it is called, of the Articles of the Synod of Dort, as compared with the real articles themselves, in another part of this publication. So scandalous a misrepre- sentation, which has been too implicitly adopted by many others, should render the impartial reader cautious in giving implicit credit to other statements made by the same party, however celebrated the names of some of them may be. When I first entered on this part of my undertaking, I pur- posed merely to give a short abstract of the history, just enough to render the subsequent part of the work intelligible to the less learned or studious reader ; but, whether it were the result of partiality, or of unbiassed judgment, I found myself so deeply interested in the events recorded, (which were almost entirely new to me,) that my reluctancy to trans- lating and transcribing the whole was overcome: and, (with a few remarks on different parts,) I determined to give it entire, to the EngHsh reader. As far as I am competent to judge, it possesses every internal evidence of authenticity and fairness : and of impartiality, as far as even pious men, exactly circumstanced as the writers were, in the present imperfect state of human nature, can be expected to be impartial. It is, I * Neither Mosheim, nor his translator Maclaine, mention this history, while they refer to a variety of authorities on both sides of the question, in their narrative of these transactions. So that it is even probable that they had never seen it. Whether the severe measures by -which the decisions of this Synod were followed up ; and especially the strict pro- hibition of printing or vending any other account, in Latin, Dutch, or French, in the Federated provinces, during seven years, without a special hcenee for that purpose ; did not eventually conduce to this, may be a question. The measure, however, was impoUtic, if not un- justi&abje. INTRODUCTION TO THE HISTORY. 3 think, also drawn up, with a degree of calmness and moderation ; far different from that fierce and fiery zeal, which is generally supposed to belong to all, who profess, or are suspected, of what many in a very vague and inappropriate manner call Calvinism. And though according to the fashion of those times, epithets are in some instances appHed both to men and opinions, which modern courtesy, nay, perhaps Christian meekness, would have suppressed ; yet, if I mistake not, they are more sparingly employed in this, than in any cotem- porary controversial publication. Indeed the higher points of what is called Calvinism, are far less insisted on, and the opponents of those points far more moderately censured, than might have been expected ; while the doctrines commonly called orthodox, as opposed by Pelagians, Arians, and Socin- ians, are strongly maintained, and the opposers of them strenuously, nay, severely condemned. Even Mosheim allows, that the triumph of the Synod was that of the Sublap- sarians, not only over the Arminians, but over the Supralapsa- rians also.* In order to the impartial reading of this history, it should be previously recollected, and well considered, that all the Belgic churches were, from the first, Presbyterian, in govern- ment and discipline ; and constituted according to that plan, with classes, presbyteries, provincial Synods, and general Synods of all the Federated provinces ; and with all those rules and methods for admission into the ministry, and to the pastoral charge in distinct congregations ; as also to situations in universities and schools of learning, which form a con- stituent part of it ; as well as of that strict discipline connected with it, implying not only excommunication of lay members, but the suspension, or silencing of pastors ; and excluding from their office, academical teachers and professors on ac- count of heresy in doctrine, and gross inconsistency of conduct, proved against them in their classes, or Synods. Through the whole history, it appears, that no other form of government was proposed even by the Remonstrants ; nor any thing mentioned about toleration in that respect ; though their measures evidently tended to subvert the whole system. All the funds hkewise, reserved for religious purposes, were appropriated entirely in consistency with the Presbyterian model; and all academical honors and distinctions were conferred in that line. * Mosheim's Ecclesiastical History, vol. v. p. 368. 4 INTRODUCTION TO THE HISTORY. This, beyond doubt, having been the case ; and the principal persons concerned in the controversy against the Remon- strants, having been zealously., and (most of them at least) conscientiously attached to this system ; so that it appeared to them, as if the very interest of vital religion was intimately, if not inseparably, connected with it : he must, I say, be a most unreasonable, and partial Anti Presbyterian, who can expect from men of this stamp, that they would permit their whole system, and all its operations, to be retarded, disturbed, nay,. totally deranged and subverted, and the whole state of their churches thrown into confusion and anarchy, without vigorous struggles to prevent a catastrophe, in their view so deplorable and ruinous. Even in this age and land few persons, of supposed candor and liberality of mind, either among zealous Episcopahans, or Independents, seem inclined tamely to witness the subversion of their favorite system, without emplopng the most effectual means of preventing it, which are fairly within their reach. Indeed it is not in human nature, and cannot reasonably be expected. Nor, till men are convinced, that it is not the cause of God, noi" essential to that of true religion, would it be right thus to yield it up to their opponents. But when measures of this nature are adopted, at first simply in self-defence, against aggressors, in order to preserve advantages already possessed by law and custom ; it must also be expected, that, in the eagerness of a violent and protracted contest, even conscientious men, will, tlirough remaining prejudices and evil passions, excited and irritated by what they judge injurious usage, be betrayed into some unjustifiable measures, of which their opponents will make great advantage, and which even impartial spectators cannot justify nor excuse. If then this should appear to have been the case in the Belgic contest, with the opposers of the Remonstrants, as well as with the Remonstrants themselves ; it ought neither to excite our surprise, nor prejudice us so deeply against the whole company, as, on account of it, to involve them in one sweeping sentence of condemnation. Again, it is well known, at least it is capable of the most complete proof, in respect of the doctrines controverted during this period in Belgium ; that the Confession and Catechism of the Belgic churches, were entirely on the side of the Contra-Remonstrants. Theii* appeal is constantly made to those articles ; not under the disadvantage, in which some of us in England appeal to the articles of our established church, while our opponents, with a degree of plausibility, interpret INTRODUCTION TO THE HISTORY. 5 them in a different meaning ; but, as to the very documents, to which the Remonstrants objected, nay, which they vehe- mently and openly opposed, both in their sermons and public writings. So that their concessions and requisitions, in this espect, put the matter beyond all denial or doubt, to him that has carefully examined the history. This will ftilly appear as we proceed. Now he must be a most unreasonable and un- fair advocate for the Remonstrants, who would require decided and conscientious Contra-Remonstrants, holding responsible stations in the Belgic churches, universities, and schools, by virtue of their subscription to this Confession and Catechism, to suffer, without any effort to the contrary, those documents to be opposed, proscribed, and vilified ; and con- traiy doctrines promulgated, even by persons, who generally held their situations in the same manner ; while the opposers of the established doctrines indefatigably labored and employed all their influence with those in authority, to set them aside, Eind introduce the contrary doctrines ; and this by the authority of the civil governments alone, to the exclusion of that eccle- siastical power, by which they in great measure had been supported. Such a passive acquiesence would not, I appre- [lend, be found at this day, if eager opponents should put the matter to the trial, either among decided Episcopahans, or Lutherans, or any others, who are cordially attached to their own views of Christianity. How far the defenders of the Belgic Confession and Catechism used, exclusively, "weapons of warfare not carnal, but mighty through God," is another question. It can scarcely be doubled, but that there w^ere faults on both sides, in this vehement contest ; but I cannot think in an equal degree. Let the candid inquirer read and judge for himself. In translating this history, and the other documents which I now lay before the public, I make no pretensions to any thing beyond fairness and exactness, in giving the meaning of the original. Had I been disposed to aim at it, I do not think I myself competent to the ofiice of translating in such a manner, \ as to invest the Latin, fairly and fully, with the entire idiom of the English language : but I have even by design, confined my- self more closely to literal translation, than I should have done, in an attempt less connected with controversy : and have often decHned giving a more approved English word or expression, when I feared it might be suspected of not exactly conveying the sense of the original. Indeed, as far as it could be made consistent with perspicuity, I have rather presei^ed than 6 INTRODUCTION TO THE HISTORY. shunned the Latin idiom, where any doubt could remain as to the idea, which the writers intended to convey. And, when after all, I had any apprehension that I had not fully accomplished this, I have given in a parenthesis, the Latin word, that the reader may judge for himself. In other places, a parenthesis often contains a word not found in the Latin, but useful in elucidating the meaning. My sole desire has been, to render the whole clearly understood by the English reader : and to call the attention of pious and reflecting per- sons to a part of Ecclesiastical history, which I am confident has been generally less known, and more grossly misrepre- sented by some, and mistaken by others, than any other part whatever has been : but which, I am also persuaded, is pecu- liarly replete with important useful instruction ; especially to zealous Calvinists, who may here learn in what a guarded, and holy, and iwactical maimer, these generally reprobated theo- logians, stated and defended their tenets ; and on what grounds, exclusively scriptural, they rested them. THE HISTORY, In the course of the last summer, the decision of the vene- rable Synod, lately held at Dordrecht (or Dort) concerning some heads of doctrine, which had hitherto been disputed in the Belgic churches, with the greatest disturbance of the same, was pubhshed, having been comprised in certain distinct canons. And as this most celebrated Synod had been called together, by the Illustrious and most mighty the States Gene- ral, the supreme magistracy of the Federated provinces, espe- cially for the removal of the controversies, which had arisen in religion, the most of them judged that it would be sufficient, if merely the determination of the Synod, concerning these same controversies were published. But when it afterwards was evident, that there were very many, who greatly desired further to know, from the very acts of the Synod, what besides these things, had been done in the Synod, and by what method, especially with the Remonstrant pastors ; and when it was not doubtful, but that they themselves, in order to veil their pertinacity, were about to publish some things concerning these matters, not with the best fidelity, it pleased the Illus- trious and most mighty the States General, that the acts also of the same Synod, faithfully transcribed from the public registers {tabulis) should be published in print, for the satis- faction {in gratiam) and use of the churches. And as in these (records) many things every where occur, which pertain to the history of the things transacted in the Belgic churches, and which could less advantageously be understood or judged of, by readers who were ignorant of these things ; for which cause even the national Synod, (as it may be seen in the different sessions,) sometimes enjoined, especially on the deputies of the South Holland churches, to write a brief narrative of the affairs transacted with the Remonstrants ; it seemed good to prefix, in the place of a preface, from it, (that history) some things, which were publicly transacted ; that the foreign churches especially, might for once know with 8 HISTORY OF PRECEDING EVENTS. good fidelity, what was the rise and progress of these contro- versies; and on what occasion, and for what causes, the Illustrious and the most mighty the States General convened this most celebrated Synod, at a very great expense ;* espe- cially, when many things are related by the Remonstrants, in writings exhibited, and here inserted, which less accord with the truth of the things transacted. In the Reformed churches of Federated Belgium, how gi-eat an agreement had, in the preceding age, flourished, on all the heads of orthodox doctrine, among the pastors and doc- tors of the Belgic churches ; and moreover how great order and decorum (su7a|ja and suj^^i^fjioguvii) had always been pre- served in the government of the same, is too well known to the Christian world, for it to be needful to set it forth in many words. This peace and harmony of the Belgic churches, lovely (in itself,) and most pleasing to God and all pious men, certain persons had attempted to disturb, with unbridled violence, but not with great success ; (persons) who having deserted popery, but not being yet fully purified from its leaven, had passed over into our churches, and had been admitted into the ministry in the same, during that first scarcity of ministers : (namely) Caspius Coolhasius, of Leyda, Her- man Herbertius, of Dordrecht, and Gouda, and Cornelius Wiggerus, of Horn. For in the same places, in which they had got some persons too little favoring the reformed religion, on whose patronage they relied ; this their wicked audacity was maturely repressed, as well by the authority of the supreme magistracy, as by the prudence of the pastors, and the just censures of the church ; that of Coolhasius, in the national Synod at Middleburg ; that of Herbertius, in the Synods of North Holland ; and that of Wiggerus, in the Synods of North Holland. Afterwards James Arminius, pastor of the most celebrated church at Amsterdam, attempted the same thing, with great boldness and enterprize ; a man indeed of a more vigorous * " After long and tedious debates, which were frequently attended with popular tumults and civil broils, this intricate controversy was, by the counsels and authority of Maurice, prince of Orange, referred to the decision of the church, assembled in a general Synod at Dordrecht, in the year 1618." {Mosheim.) — " It was not by the authority of prince Maurice, but by that of the States General, that the national Synod was assembled at Dordrecht. The States were not indeed unanimous ; three of the seven provinces protested against the holding of this Synod, viz. Holland, Utrecht, and Overyssel." {Maclcdne.) Mosheim's Hist. vol. V. p. 367. HISTORY OF PRECEDING EVENTS. 9 genius, {excitatioris^) but whom nothing pleased except that which commended itself by some shew of novelty ; so that he seemed to disdain most things received in the Reformed churches, even on that very account, that they had been received. He first paved the way for himself t^ this thing, by publicly and privately extenuating, and vehemently attack- ing {sugillando) the reputation and authority of the most illustrious doctors of the reformed church, Calvin, Zanchius, Beza, Martyi-, and others ; that by the ruin of their name, he might raise a step to glory for himself. Aftenvards he began openly to propose and disseminate various heterodox opinions, nearly related to the errors of the ancient Pelagians, especially in an explanation of the epistle to the Romans : but by the giiance and authority of the venerable presbytery of that church, his attempts were speedily opposed, lest he should he able to cause those disturbances in the church, which he seemed to project {moliri.) Yet he did not cease among his own friends, as well as among the pastors of other churches, John Utenbogardus, Adrian, Borrius, and others, whose riendship the same common studies had conciliated, to propa- gate his opinions, by whatever means he could ; and to challenge Francis Junius, the most celebrated professor of sacred theology at Leyden, to a conference concerning thie ame.^' But when in the second year of this age, (Aug. 28, 1602,) thai most renowned man D. Junius had been snatched away from the University of Leyden, with the greatest soitow of the Belgic churches, Utenbogardus, who then favored the opinion of Arminius, with great earnestness commended him to tiie most noble and ample the Curators of the University of Leyden, that he indeed might be appointed in the place of D. Junius in the professorship of sacred theology in that Univer- sity. "When the deputies of the churches understood this, fearing lest the vocation of a man so very much suspected of heterodoxy, might sometime give cause of contentions and schisms in the churches ; they intreated the ijiost noble lords the Curators, that they would not expose the churches to those perils, but rather would think of appointing another proper person, who was free from this suspicion. And they also admonished Utenbogardus to desist from this recommen- * " The lustre and authority of the college of Geneva be^an jgradu- ally to decline, from the time that the United Provinces, being formed into a free and independent republic, Universities were founded al Leyden, Franeher, and Utrecht." Mosiieini, vol. v. p. 365. 10 HISTORY OF PRECEDING EVENTS. dation ; who, despising these admonitions, did not desist from urging his (Arminius') vocation, until at length he had attained the same. His vocation having been thus appointed, the presbytery of Amsterdam refused to consent to his dismission ; especially for this reason, because the more prudent thought that a disposition so greatly luxuriant, and prone to innovation, would be statedly employed, with more evident danger in an university, at which youth consecrated to the ministry of the churches are educated, and where greater liberty of teaching uses to be taken, than in any particular church in which it may be restrained within bounds, by the vigilance and autho- rity of the presbytery. His dismission was notwithstanding obtained, by the frequent petitions of the lords the Curators, of Utenbogardus, and even of Arminius himself; yet upon this condition, that a conference having been first held with Dr. Francis Gomarus, concerning the principal heads of doctrine, he should remove from himself all suspicion of heterodoxy, by an exphcit {roiunda) declaration of his opinion; when he had lirst promised, with a solemn attestation, that he would never disseminate his opinions, if perhaps he had any singular ones.* This conference was held before the lords the Curators, the deputies of the Synod also being present ; in which, when he (Arminius) professed, that he unreservedly (diserte) condemned the principal dogmas of the Pelagians concerning natural grace ; the powers of free will, original sin, the perfection of man in this life, predestination, and the others ; that he approved all things, which Augustine and the other fathers had written against the Pelagians ; and moreover, that he judged the Pelagian errors had been rightly refuted and condemned by the fathers ; and at the same time promised, that he would teach nothing which differed from the received doctrine of the churches, he was admitted to the professorship of theology. f May 6, 7. 1602.] In the beginning of this, he endeavored by every means to avert from himself every suspicion of * How far he fulfilled this solemn pi-omise and attestation, not only Uie following history, but even the histories of his most decided advo- cates, fully show, in fact, he fulfilled it in the very same manner, that the suljscriptions and most solemn engagements of numbers in our church at their ordination are fulfilled. t The received doctrine of the churches was contained in the Belgic Confession and Catechism. Let the reader carefully attend to this, and bear it in mind while he peruses the subsequent narrative. HISTORY OP PRECEDING EVENTS. 11 heterodoxy ; so that he defended by his support and patronage in public disputations, [October 28.] the doctrine of the reformed churches, concerning the satisfaction of Christ, justifying faith, justification by faith, the perseverance of those who truly believe, the certitude of salvation, the imperfection of man in this Hfe, and the other heads of doctrine, which he afterwards contradicted, and which at this day are opposed by his disciples. (This he did) contrary to his own opinion, as John Arnoldi Corvinus, in a certain Dutch writing ingenuously confesses. But when he had been now engaged in this employment as professor, a year or two, it was detected, that he publicly and privately attacked {sugillare) most of the dogmas received in the reformed churches, called them into doubt, and rendered them suspected to his scholars : and that he enervated the principal arguments, by which they used to be maintained from the word of God, by the sanie exceptions, which the Jesuits, the Socinians, and other enemies of the reformed church were accustomed to employ :* that he gave some of his o^vn manuscript tracts privately to his scholars to be transcribed, in which he had comprised his own opinion: that he recommended in an especial manner to his scholars, the writings of Castalio, Cornhertius, Suerezius, and of men lilce them: and that he spake contemptuously of Calvin, Beza, Martyr, Zanchius, Ursinus, and of other eminent doctors of of the reformed churches.j He moreover openly professed, that he had very many considerations or animadversions against the received doctrine, which he would lay open in his own time. Some pastors, who were intimately acquainted with him, gloried that they possessed an entirely new theology. His scholars, having returned home from the University ,"or having been removed to other universities, petulantly {pro- terve) insulted the reformed churches, by disputing, contra- dicting, and revihng their doctrine. When the churches of Holland considered these and other things, being justly solicitous, lest the purity of the reformed ♦ The reformed church inchided, not only the church of Geneva, but the cluirchcs in Switzerland, France, Holland, England and Scotland, and others. The doctrines opposed were then not those of Calvin or of Geneva m particular, but common to all these churches. I t This is the only way, in which Calvin is ever mentioned in the whole of this history, as along with others, an eminent doctor of the I reformed churches ; for it was not then supposed, that there was any ffisenual difference between the doctrine of the church at Geneva, and , that of the other reformed churches. 12 HISTORY OF PRECEDING EVENTS. doctrine having been weakened, (or corrupted, lahefactata,) and the youth which was educated in this seminary, for the hope of the churches, imbued with depraved opinions, this matter should at length burst forth to the great mischief and disturbance of the churches ; they judged that an inquiry should be thoroughly made into the whole transaction, by their own deputies, to whom the common care of the churches used be committed ; so that in the next Synods it might be maturely looked to, that the church might not suffer any detriment. Concerning this cause the deputies of the churches, as well of South, as of North Holland, go to Armi- nius, and state to him, the rumors which were every where circulated concerning him and his doctrine, and how great solicitude possessed all the churches; and, in a friendly manner, they request him, that if perhaps he found a want of any thing in the received doctrine, he would sincerely {sincere, ingenuously) open it to his brethren ; in order, either that satisfaction might be given by him a friendly conference, or the whole affair might be carried before a lawful Synod. To these (persons) he answered, That he himself had never given just cause for these rumors ; neither did it appear pru- dent in him to institute any conference with the same persons, as deputies, who would make the report concerning the matter unto the Synod; but if they would lay aside this character, {personam,) he would not decline to confer with them, as with private pastors, concerning his doctrine ; on this condi- tion, that if perhaps they should too little agree among themselves, they would report nothing of this to the Synod. As the deputies judged this to be unjust, and as the solicitude could not be taken away from the churches by a conference of this liind, they departed from him without accomplishing their pui-pose {re infecta. ) Nor did they yet the less understand, from the other professors of sacred theology, that various questions were eagerly agitated among the students of theology concerning predestination, free will, the perseverance of the saints, and other heads of doctrine, such as before the coming of Arminius had not been ao;itated amonff them. July 26, 1605.] He was also admonished by the church i of Leyden, of which he was a member, by the most ample and most celebrated men, Phsedo Brouchovius, the consul of the city of Leyden, and Paulus Merula, professor of history, {historiarum, histories, ancient and modern,) elders of the same church, that he would hold a friendly conference with his colleagues, before the presbytery of the church of Leyden, HISTORY OF PRECEDING EVENTS. 13 concerning those things which he disapproved in the received doctrine ; from which it might be ascertained, whether, or in what dogmas, he agreed, or disagreed, ^vith the rest of the pastors. To these (persons) he rephed, That he could not do that without the leave of the Curators of the University; neither could he see what advantage would redound to the church from such a conference. The time approached when the annual Synods of the churches in each Holland used to be held ; and when, accor- ding to the custom, the grievances {gravamina) of the church were sent from each of the classes : and among the rest this also was transmitted by the Class of Dordrecht. •' Inasmuch as rumors are heard, that certain controversies concerning the doctrine of the reformed churches, have arisen in the University and church of Leyden; the class hath judged it to be necessary, that the Synod should deliberate on the means, by which these controversies may most advan- tageously and speedily be settled ; that all schisms, and stumbling-blocks, which might thence arise, may be removed in time, and the union of the reformed churches be preserved against the calumnies of the adversaries." Arminius bore this very grievously, {cdgerrime,) and strove with all his power, that this grievance should be recalled ; which when he could not obtain, by the assistance of the Curators of the University, he procured a testimonial from his colleagues, in which it is declared, " That indeed more things were disputed among the students, than it was agreeable to them ; but that among the professors of sacred theology themselves, as far as it appeared to them, there was no dissension in fundamentals." A short time after the Synod of the province of South Holland was convened, in the city of Rotterdam, which when it had understood from the Class of Dort, the many and weighty reasons, for which this grievance had been trans- mitted by the same, and at the same time also from the deputies of the Synod, how things really were in the Univer- sity of Leyden, and what had been done by Arminius and the other professors of sacred theology ; after mature delibe- ration it determined, that this spreading evil must be coim- teracted in time, neither ought the remedy of it to be procrastinated, under the uncertain hope of a national synod. And accordingly it enjoined on the deputies of the Synod, that they should most diligently inquire, concerning articles on which disputations were principally held among the stu- dents of theology in the University of Leyden ; and should 3 14 HISTORY OF PRECEDING EVENTS. petition the lords the Curators, that a mandate might be given fo the professors of sacred theology, to declare openly and explicitly their opinion concerning the same ; in order that by this means it might be ascertained respecting their agree- ment or disagreement ; and the churches, if perhaps there was no dissension, or no grievous one, might be freed from solicitude : or, if some more weighty one should be detected, they might think maturely concerning a remedy of the same. The Synod also commanded all the pastors, for the sake of testifying their consent in doctrine, that they should sub- scribe the Confession and Catechism of these churches ; which, in many classes had been neglected, and by others refused.* The deputies of the Synod, having diligently examined the matter, exhibited to the lords the Curators nine questions, concerning which they had understood, that at this time disputations were principally maintained ; and they requested, that it might be enjoined by their authority on the professors of sacred theology, to explain fully their opinion concerning the same. But they answered, That some hope now shone forth of obtaining a national Synod in a short time; and therefore they judged it more prudent (consultius) to reserve these questions to the same, than by any further inquisition respecting them to give a handle to dissension. The pastors also, who had embraced the opinion of Arminius, every where in the classes refused to obey the mandate of the Synod, concerning the subscription of the Confession and the Catechism. This matter increased the solicitude of the churches, when they saw that these pastors, relying on the favor of certain persons, evidently despised the authority of the Synod, and * " The opinions of Calvin, concerning the decrees of God, and divine grace, became daily more general, and were gradually introduced every where into the schools of learning. There was not, however, any public law, or confession of faith, that obliged the pastors of the reformed churches in any part of the world, to conform their sentiments to the theological doctrines that were adopted and taught at Geneva." Mo- sheim, vol. v. p. 366. This introduces the learned historian's account of the Synod of Dort: but the Confession and Catechism of the Belgic chm-ches alone were appealed to in this contest, and they were certainly obligatory on all the pastors of those churches, and subscribed to by most by them. Again: "Arminius knew, that the Dutch divines, were neither obliged by their confession of faith, nor by any other public law, to adopt and propagate the opinions of Calvin." Vol. v. p. 41. Now Arminius was not accused, as the whole history shews, of deviating from the opinions of Calvin, but for openly opjiosing the Gonfessi i and Catechism of the Belgic diurches. HISTORY OF PRECEDING EVENTS. 15 more boldly (audacius) persisted in their attempt. Wherefore, as in that way a remedy could not be applied to this evil, they copiously explained to the most illustrious and mighty lords the States General, in how great a danger the church was placed ; and petitioned, that in order to the taking away of these evils, a national Synod, which had now been for many years deferred, might be called together, by the authority of the same persons, at the earliest opportunity. These (the States General) declared, that the states of all the provinces had already agreed on the convocation of a national Synod ; but that there were those among them, who, in the letters of consent, had added this condition, or, as they called it, clause : Namely, that in the same there should be a revision of the Confession and Catechism of these churches ; and, consequently, the convocation of a national Synod could not be made, unless this clause were added, without the detriment ijjrcejudicio) of the States of that province. But, as it was not obscurely evident, who for some years had counselled {author es fuissent) the Illustrious the States of Holland, that this clause should be added, and even pressed ; and as it might be feared, if ahould be annexed to the calling of ihG Synod, that they who earnestly desired changes of doctrine, would abuse the same; and at the same time also, lest, (especially in this state of things,) it should afford no light cause of offence to the churches ; as if the Illustrious States themselves, or our churches, doubted of the truth of the doctrine comprised in this Confession and Catechism ; the deputies of the churches petitioned that the convocation of the Synod should be drawn up in general terms, as they call them, in the manner hitherto customary : especially, as this clause seemed the less necessary ; seeing that in national Synods it had always been permitted, if any one thought that he had ought against any article of these writings, fairly and duly to propose it. But the Illustrious lords the States General declared, that this clause was not so to be understood, as if they desired any thing to be changed by it, in the doctrine of these churches ; for indeed a doctrine was not always changed by a revisal, (or recognition, recognitione,) but sometimes was even con- firmed ; yet it could not be omitted without the prejudice of that province, which had expressly added it. They therefore delivered the letters of consent, in which this also had been added, to the deputies of the churches, which they trans- mitted to the churches of each of the provinces ; and with 16 HISTORY OF PRECEDING EVENTS. them they also signified, what pains they had bestowed that it might be omitted. March 15, 1606.] The Belgic chm'ches, on the receipt of these letters, rejoiced indeed, that after the expectation of so many years, at length the power of holding a national Synod had been obtained ; though they were not a little stumbled by this clause. Not because they were unwilling that the Confession and the Catechism should be recognized, after the accustomed and due manner, in the national Synod ; but because they feared, lest they, who were laboring for a change of doctrine, should be rendered more daring, as if by this clause, a power was granted to them, by the public au- thority of the lords the States, of moving and innovating whatever any one pleased ; and that these discords and con- troversies had arisen from them, not from the inordinate desire of innovating, but from an earnest endeavor of satis- fying the decrees of the Illustrious the States. In the same letters, the Illustrious lords the States General gave infomia- tion, that it had been determined by them, to call together some learned and peaceful theologians, from each of the; provinces, that they might deliberate with the same, concerning tlie time, place, and manner of holding this national Synod. August, 1606.] While these things were transacting, the Annual Synod of the churches of Holland was held at Gorin- chem ; in which, when the deputies of the churches had related what had been done by them in the cause of the National Synod, and what had been determined by the Illus- trious lords the States General, it was judged proper to enjoin on the same (deputies) diligently to press the convo- cation of a National Synod ; and, though the Synod thought, that the Confession and Catechism, would be recognized, in a way and manner, new and unaccustomed hitherto, in the national Synod, it purposed, that those persons, who should be called together by the States of Holland," out of South Holland, to the convention, in which (it was to be deliberated) concerning the time, place, and manner of holding the national Synod, should be admonished to petition from the States General, in the name of these churches ; that the clause, of which it hath before been spoken, might be omitted in the letters of convocation, for the reasons before assigned ; and that, in the place of it, other milder words, which might pro- duce less offence, might be substituted. It was also enjoined in the same Synods to all the pastors of the churches of South Holland, and to all the professors HISTORY OF PRECEDING EVENTS. 17 of sacred theology in the University of Leyden, that, at as early a time as could be, they should exhibit the considera- tions or animadversions, which they had, upon the doctrine contained in the Confession and Catechism ; (because Armi- nius and the pastors who were attached to him were often accustomed to glory, that they had very many ;) the pastors indeed in their own classes, but the professors to the deputies of the churches ; that the same might be lawfully carried unto the national Synod, if satisfaction could not be given to them in the classes. When this was demanded of the pastors attached to Arminius, they declined proposing them in the classes ; because, they said, they were not yet prepared ; but that they would propose them in their own time and manner. Arminius also, having been admonished concern- ing this thing by the deputies of the churches, answered, that it could not be done at that time with edification ; but that, in the national Synod, he would fully lay open the same. May 23, 1607.] And when not long after, the Illustrious the States General called together some theologians out of each of the provinces, with whom they might deliberate, respecting the time, place, and manner of the national Synod ; namely, John Leo, and John Fontanus, from Geldria ; Francis Gomarus, James Arminius, John Utenbogardus, and John Becius, out of South Holland ; Herman, Frankelius, and Henry Brandius, out of Zealand ; Everard Botius, and Hemy Johannis, out of the province of Utrecht ; Sibrander Lubertus, and Jannes Bogermannus, out of Friesland ; Thomas Goswinius, out of Transisulania ; John Acronus, and John Nicasias, out of the city Groningen and Omlandii ; the questions, concerning which it should be deliberated in this convention, were proposed to them by the Illustrious the States General ; and it was declared, by their concurrent suffrages, that as to the time, it was necessary that the Synod should be called together as soon as might be, in the begin- ning of the ensuing summer. [A. D. 1608.] That, as to place, the city Utrecht would be the most convenient for holding the Synod ; as to the manner, 1. That the grievances to be discussed in the S}Tiod, should be brought before the national Synod, from each of the provincial Synods : 2. That from each of the several Synods, and by the suffrages of the same, four pastors and two elders should be deputed ; in the place of which elders also, men of singular condition, and skill in matters of theology, and adorned by a testimony of piety, though, they did not fill up any ecclesiastical office, 3* 18 HISTORY OF PRECEDING EVENTS. might be deputed : 3. That to these deputies, power should^ be given in all things, which should be treated of in the Sy- nod, not of deliberating only, but also of determining and deciding : 4. That the rule of judgment, in all the contro- versies, relating to doctrine and morals, should be the written word of God, or the sacred scriptures, alone:* 6. That to the national Synod, should be called together, not only the churches which are in Federated Belgium, namely, of each language, the Dutch and French; but those also of the Belgic nation, which are dispersed without Belgium ; whether they were collected under the cross, or otherwise : {alibi :) 6. That the Illustrious and most mighty, the States General, should be requested, that they would deign to send to the same their own delegates, professing the reformed religion, that, in their name, they might preside over the order of it : 7. That the professors also of sacred theology should be called to the same. In these things indeed they were all agreed ; as in some others they could not agree among themselves. For Armi- nius and Utenbogardus, and the two (deputies) from Utrecht, whom they had drawn over to their opinion, determined these three things : 1. That that was to be held as the decision of the Synod, not which had been determined by the votes of all the deputies to the Synod, but also by those who deputed them : for, under the name of the Synod, not the deputies alone, but those who deputed them also, ought to be under- stood : 2. That it should always be free to the deputies, as often as they might choose, and as they perceived that they were burdened in any thing, to retire to their own (friends or + This rule completely excluded all human reasoning, authority, tradition, or new revelations, as opposed to the written word, " the sure testimony" of God ; not only the authority of fathers and coimcils, with the traditions of the church of Rome ; but the authority also of the church of Geneva, of Calvin, and of all other reformed teachers. How is it then, that ecclesiastical historians generally represent this contest, as an attempt to impose the doctrine of the church of Geneva on the Belgic churches ? It might as reasonably be said, that the clergymen and others, who combined and used every effort, some years since, to procure the abolishment of subscription to the articles of the church of England, but could not succeed, had the doctrine of Calvin and Geneva imposed on them. Whatever similarity there might be, between the doctrine of Calvin or that of the church of Geneva, and the Confession and Catechism of the Belgic churches ; the latter was exclusively ap- pealed to by the other pastors, and avowedly opposed by Anninius and his followers ; yet even these were to be revised according totlie written word of God. HISTORY OF PRECEDING EVENTS. 19 constituents) for the sake of taking counsel : 3. That the revision of the Belgic Confession and Catechism was alto- gether necessary : so that they saw no cause, for which the clause concerning the revision of those writings, should not be inserted in the letters of convocation. The rest of the pastors and professors judged : 1. That that should be considered as the definite decision of the Synod, which had been determined either by the concurrent votes of the deputies to the Synod, or of the majority of them; but that, under the name of the Synod, those were to be ac- counted, who, as lawful deputies to the same, had met together with the power of judging : 2. That it might indeed be allowed them to retire to their friends for the sake of taking counsel ; yet so, that under this pretext, the proceedings of the Synod should not be rashly disturbed ; that when, and in what manner, and for what causes, they might thus recede, should not be left to the unrestricted will (cwbitrio) of individuals, but to the judgment of the whole Synod: 3. That the Belgic Confession and Catechism might indeed be revised in the Synod ; if, for adequate causes, the Synod should determine that this was necessary ; and likewise that it should be free to all, who thought that they had any thing against those writings, to propose the same to the Synod in due manner, to be examined and decided on : but, because the clause concerning the revision, if it should be inserted in the letters of convocation, seemed likely to give to some cause of offence, and to others the licence of innovating ; they thought that the Illustrious the States General should be petitioned, that this clause, for the sake of the tranquillity of the churches, might be omitted in the letters of convocation ; and that, in the place of it, these, or similar words might be substituted ; namely, That the Synod was convened, for the confirmation, agreement, and propagation of pure and orthodox doctrine ; for preserving and establishing the peace and good order (su7a|»av) of the church ; and finally, for promoting true piety among the inhabitants of these regions. And most of them shewed, that they had this very thing in the mandates from their own churches, and also from the states themselves of their own provinces. This disagreement of counsels and judgments threw in a new delay to the national Synod : for they, who had hitherto resisted its convocation, eagerly seizing on this occasion, labored earnestly by all means, that the convocation of the Synod, though now promised, might be hindered. In this convention Arminius was requested, with the 20 HISTORY OF PRECEDING EVENTS. strongest obtestation, by the other professors and pastors^^ that the things which he had (to allege) against the doctrine expressed in the Confession and Catechism, those he would in a free and brotherly manner communicate to them, as his fellow ministers ; the promise being added, that they would bestow pains fully to satisfy him ; or that he, on honorable conditions, might be reconciled to his colleagues, and might thenceforth live peaceably with them ; neither would they, a reconciliation having been effected, publish beyond the place of the convention, any of those things, which he should make manifest unto them. But he said, that neither was this thought prudent by him, nor was he bound to do it, as the convention was not appointed for this purpose. In the fol- lowing summer, when the Annual Synod of the South Holland churches was held at Delph, Utenbogardus was admonished to explain to the Synod, the reasons, on account of which, in giving the counsels concerning the manner of holding the national Synod, he, with Arminius, had thought and advised differently from the rest of the pastors ; that the same might be well considered and decided on by the Synod. He an- swered. That he was bound to render an account of this to the Illustrious the States alone, and not to the Synod. Being requested, that he would explain those things, which he had (to allege) against the doctrine that was contained in the Confession and Catechism of these churches, he replied, that neither did it appear to him prudent to do it in that assem- bly, nor was he prepared. It was in this S}Tiod also inquired, whether, according to the decree of the former Synod, any considerations, or animadversions upon the Confession and Catechism had been exhibited to the classes : but it was answered by the delegates from each of the classes. That most of the pastors had professed in the classes, that they had no animadversions against the received doctrine ; but that those who professed that they had some, were unwil- ling to explain them; either because they said, that they were not yet prepared, or because they did not think that this was advisable for them.* Wherefore the Synod judged, that it should again be enjoined on them, that, omitting all ♦ Nothing can be more evident than this fact, that the followers of Arminius aimed to subvert, or exceedingly to modify, the doctrine of the authorized writings of the Belgic churches ; and that the others wanted no alteration to be made in that doctrine, as more favorable, either to the doctrine of the church of Geneva, or of Calvin, as many writers confideaitly assert. HISTORY OF PRECEDING EVENTS. 21 evasions, subterfuges, (tergiversationibus,) and delays, they should explain, as early as might be, all the animadversions which they had against the received doctrine, each of them to his own class. It was likewise shewn to the Synod, that every where in the churches, dissensions daily more and more increased ; and that most of the young men coming forth from the Uni- versity of Leyden, and the instruction of Arminius, being called to the ministry of the churches, in the examination indeed concealed their opinion by ambiguous methods of speaking ; but when they had been set forth to the ministry, they immediately moved new disputations, contended earnestly for opinions, and gloried that they had various considerations against the received doctrine : That in the classes and pres»- byteries, sharp dissensions and altercations arose among the pastors, concerning most of the heads of doctrine; and that, among the people also, various disputings concerning doc- trine were heard, with the great offence and disturbance of tJie churches : yea, moreover, that the beginnings of schisms were seen : that the pastors attached to Arminius instituted frequent meetings in which they might deliberate concerning the propagation of their doctrine ; and that the people more and more went away into parties.* As therefore the Synod judged that the i-emedy of this evil could no longer be deferred, and that the hope of obtaining a- national Synod, because of this diversity of counsels and opin- ions, was altogether uncertain ; it was determined by the S}Tiod» from the counsel of the most ample the delegates, to petition of the Illustrious lords the States of Holland and West Friesland ; that from the two Synods of South and jVorth Holland, one provincial Synod might be called at the first opportunity, (as it had formerly been done in similar difficul- ties,) in order to quiet and remove these evils. AVhen the dqjuties of each Synod had copiously explained to the Illus- ♦ The enlightened and decided friend to free inquiry, will see even in Uie causes of these complaints, (while the immediate effects may perhaps be deemed very unfavorable to truth and holiness,) the daAV)i of that more enlarged state of things, in which free investigation of both received, and exploded, and novel opinions, proves ultimately and highly beneficial to the cause of truth ; and he will agree, that the arm of authority, secular or ecclesiastical, could not beneficially be exerted against it; except so far, as to require those, who voluntarily belong to, and minister in any church, to conform to the rules of that churcli, or to recede from it without further molestation. But this does not prevent the propriety of doinff 1'ustice to the character of wise and pious men, to whom no views of ihis dm had as yet ever been presented^ S(2 HISTORY OF PRECEDING EVENTS. trious lords the States these difficulties of the churches, as groW' ing more and more heavy ; and had petitioned, that for the removal of the same, the convocation of a provincial Synod might be appointed, at the most early time : though great hopes had been given them, by the most ample the lords the delegates, they were not as yet able to obtain it; because at that time [Sept. 14, 1607] a beginning had been made of settling the terms of a truce with the enemy : and the Illus- trious States being themselves fully occupied with the most weighty affairs of the Republic, could not have leisure to attend to these ecclesiastical concerns. April 30,1608.] In the mean time Arminius, when he saw that the churches were urgent, that this cause should be determined by the legal ecclesiastical judgments ; in order that he might decline that trial, {forttm, meaning the decision of the ecclesiastical courts,) having exhibited a suppliant writing {libeUum) to the Illustrious the States, obtained that cognizance should be taken of his cause, by the most ample the counsellors of the supreme court, being 'political men ; (not ecclesiastical;) and Gomarus was commanded to hold a conference with Arminius before the same, the pastors being present, who had lately attended at the preparatory convention from South and North Holland. When the deputies of the churches had understood this, they again requested the Illustrious the States of Holland and West Friesland, that, instead of this conference instituted before the supreme court, a provincial Synod might be called ; that in the same, cognizance might be taken and judgment given cm this ecclesiastical cause, by ecclesiastical men, skilful in these matters, and lawfully delegated by the churches ^vith the power of awarding judgment. The Illustrious the States answered, that the cognizance of the cause alone had been en- trusted to the supreme court ; but that the decision of it would afterwards be committed either to a provincial or to a national Synod. In this conference, a long dispute occurred about the order of proceeding. Arminius contended, that Gomarus ought to undertake the part of an agent, {actoris, pleader, or prosecu- tor, or accuser,) but that he was only bound to defend himself; while Gomarus judged, that this method of proceeding was not less unjust than unusual, especially in an ecclesiastical cause* before political judges ; that he indeed was prepared to bring proof before a lawful Synod ; that Arminius had proposed dogmas which were at variance with the word of HISTORY OP PRECBDING EVENTS. 23 Crod, and with the Confession and Catechism of the Belgic churches ; but that it could not be done in this place, without prejudice to his cause; that he (Gomarus) thought this con- ference, in order to answer the intention of the Illustrious lords the States, might better be conducted in this manner ; namely, that without these mutual accusations, each of them should clearly and perspicuously explain and set forth his own opinion, concerning every one of the heads of doctrine ; for thence it might most advantageously be understood, in what things they agreed or disagreed. As to what belong to "himself, he would not shrink from explaining his opinion concerning all the heads of doctrine fully and openly, afl nauch so indeed as could be desired by any one ; that Armi- nius also, if he were willing fully to perform the part of a faithful teacher, ought in the same manner to declare his own opinion, and not any longer in this business to use subterfuges of this kind. He, (Arminius,) nevertheless persisted in his purpose ; so that he at length exclaimed, that he wondered, seeing various rumors of his heterodoxy had gone about through the churches ; and the conflagration excited by him, was said to rise above the very roofs of the churches ; that he yet found no one, who dared to lodge an accusation against bim. Gomarus, in order to meet this boasting, undertook to prove that he had taught such an opinion concerning the first article of our faith, namely, concerning the justification of mm before God, as was opposed to the word of God, and to the confession of the Belgic churches. For the proof of this thin^, he produced his own very words, written out from the hand writing of the same Arminius, in which he asserts, that in th<; justification of man before God, the righteousness of Christ is not imputed for righteousness ; but that faith itself, or the act of believing, (to credere,) by the gracious acceptation {acceptationem, acquittal) was that our righteousness, by which we are justified before God. When Arminius saw himself ttius fast bound, as he could not indeed deny this to be evidence of proof, {evidentiam probationis, conclusive evi- dence,) he began to consent to another method of proceeding ; inamely, that each should sign in a wiiting his own opinion, i<;omprised ia certain theses, concerning the principal articles, in which the difference was thought to consist ; on which each afterwards in return marked his own animadversions. This conference having been terminated, the counsellors of the supreme court reported to the Illustrious the States of Holland and West Friesland, that they, as far as they had 24 HISTORY OF PRECEDING EVENTS. been able to perceive from the conference, judged ; that the controversies, which had arisen between these two professors, were not of so great importance, but regarded especially some more subtile disputes concerning predestination, which might either be omitted or connived at, {dissimulari,) by a mutual toleration. But Gomarus added, that the difference detected in the opinions were of so great moment, that he, with the opinion of Arminius, should not dare to appear before the judgment of God : and, unless a remedy were maturely applied, it was to be feared, lest in a short time, one province should be engaged in contest against another, church against church, state against state, and citizens against each other. But the Illustrious the States determined, that the writings sealed on each side in this conference, should be preserved in the supreme court, even unto a national Synod, neither should they be communicated in the mean while to any man {cuiquam mortalmm.) Yet, neither did this conference deliver from anxiety the churches, but rather increased it; especially as the things which had been done at it were con- cealed from the churches. For not without reason they judged, {haud temere,) that this was done in favor of Arminius, lest his opinions should be made manifest. In the mean while the churches did not cease, by their deputies, strenuously to petition the Illustrious States, that this ecclesiasticaJ cause, which, except with great danger of the church, could not be deferred, might be examined and decided on, as scon as possible, by the judgment either of a lawful provincial, or a national Synod. When Arminius understood this, he pro- cured by Utenbogardus, whose authority at that time was great among most of the chief persons of the countr;', that 5ie Illustrious States should command that the Annual Synods themselves, as well of South as of North Holland, Ihe time of which was at hand, should be deferred. But as this could not be done without the greatest detriment of the churches, tJiey again, having explained before the Illustrious ^he States their difficulties, petitioned, either that it might be allowed, to - hold, according to custom, each of the annual Synods, as | ^ well that in South, as in North Holland ; or that out of each united together one provincial Synod should as soon as possi- ble be called, as it had also before this been petitioned. June 28, 1608.] To this petition, the Illustrious States declared, that they had determined, in the next October, to call together a provincial Synod for this purpose. When this had been made known to the churches, all the pastors attached HISTORY OP PRECEDING EVENTS. 25 to Arminius were again admonished, that each of them would lay open to his class, his considerations, (or remarks, con- siderationes^) that the same might be lawfully carried to the approaching Synod. But they, as before, so now also each of them, declined this with one consent, with their accustomed evasions, {te7'giversatiombus.) And when the month of Oc- tober approached, and the churches pressed the convocation of a provincial Synod, as promised, that was again deferred for two months : and it was again permitted to the churches, to hold the particular annual Synods, as well in South as in North Holland ; yet on this condition, that the cause of Ar- minius should not be treated of in the same, which they willed to be reserved to the provincial Synod. In the Synod of the churches of South Holland, which was held at Dordrecht, (or Dort,) when it had been reported, that all the pastors attached to Arminius were hitherto unwilling to lay open their con- siderations, which they said they had against the received doctrine, to their fellow pastors, {symmistis,) but that they eluded by various evasions, the admonitions of the churches, and the decrees of the Synods ; it was determined, that it should be gravely enjoined on them, to lay open these their considerations, within the space of the next month, after the admonition given, under the penalty of incurring the ecclesi- astical censure against the contumacious. The same also was demanded from the professors of sacred theology in the University of Leyden, and from Peter Bertius, the ruler of the theological college. These pastors, when they saw that either their opinion must be laid open, or they must undergo the ecclesiastical censure ; in order to evade each of these, they, by the aid of Utenbogardus, obtained letters from the Illustrious lords the States, in which it was enjoined on these pastors, that within the space of one month, they should transmit to the lords the States themselves, the con- siderations which they had sealed up, that they might be reserved by the same, to be exhibited to the provincial Synod. The professors, being asked by the deputies of the Synod, if they had any considerations of this kind, to open these before them, Gomarus answered ; indeed, that he had observed nothing in the Confession and Catechism of the churches, which he thought in need of correction or alteration, as too little agreeing with the word of God ; but Arminius, that he would answer by writing to this demand, in his own time. And when he saw himself thus urged by the churches to the declaration of his opinion, he explained in a prolix discourse to the lords 4 ^6 HISTORY OF PRECEDING EVENTS. the States, in their stated convention, what he thought con- cerning divine predestination, the grace of God, and the free- will of man, the perseverance of the saints, the assurance of salvation, the perfection of man in this life, the Deity of the Son of God, the justification of man before God, and the other heads of doctrine. At the same time, he endeavored to persuade the Illustrious the States, that, in these reformed churches, a doctrine was delivered concerning the divine predestination, which was at variance {jntgnaret) -with the nature of God, with his wisdom, justice, and goodness ; with the nature of man and his free-will ; with the work of creation ; with the nature of life and death eternal, and finally with that of sin ; and which took away the divine grace, was inimical to the glory of God, and pernicious to the salvation of men ; which made God the author of sin, hindered sorrow for sin, took away all pious soHcitude, lessened the earnest desire of doing good things, extinguished the ardor of prayer, took away the " fear and trembling," with which we ought to " work out our own salvation," made way for desperation, subverted the Gospel, hindered the ministry of the word, and lastly, overturned the foundations, not only of the Christian religion, but also wholly of all religion.* When Gomarus had heard these things, he deemed it a part of his duty, to give better information (melius erudire) to the Illustrious lords the States, lest perhaps by this method, their minds should be pre-occupied with unfavorable preju- dices against the orthodox doctrine. Having therefore * It is probable, that in all the volumes, which ever since that time, have been written by Anninians, or Anti Calvinists, in refutation of Calvinism, there is no objection of any plausibility, urged against the doctrines designated by that term, which is not here briefly, and fedrly, and emphatically stated, as used by Arminius, before the States of Holland, in this history, written with the express purpose of sanctioning the decisions of the Synod of Dort; perhaps, no where else can so compendious a list of these objections be found. The compilers evidently did not consider them as unanswerable, or very formidable ; nor were they afraid of having the whole cause fairly tried and determined according to THE WORD OF GoD ; the objcctious being indeed, neither more nor less, than man's presumptuous reasonings against the express, sure, and authoritative testimony of God himself; the substance of the inquiry which the apostle answered, or silenced at once, "Thou wilt say to me, Why doth he yet find fault ? for who hath resisted his will ? Nay but, O man," rejoins the apostle, "Who art thou that repliest against God ?" It is evident from the whole narrative, that the Confession and Catechism of the Belgic churches, as well as the sei-mons and writings of the pastors, were involved in tliis heavy charge, and condemned most deeply by this sweeping sentence. HISTORY OF PRECEDING EVENTS. 27 petitioned for permission to speak, he, in the same convention, copiously {prolixe) explained what was the genuine opinion of Armmius concerning the grace of God and the free-will of man, the justification of man before God, the perfection of man in this life, predestination, the origin of sin, and the perseverance of the saints ; and what just causes of suspicion, he (Arminius) had given, that he did not think aright, con- cerning the Holy Scripture, the sacred Trinity, the providence of God, the satisfaction of Jesus Christ, the church, faith, good works, and the other heads of doctrine. By what arts also he disseminated his own opinions ; namely, that when publicly asked and solemnly enjoined, he hath hitherto concealed his opinion from the churches ; but had diligently inculcated it privately on the pastors, whom he hoped he should be able to draw over into it, and on his own pupils, (or scholars:) that he enervated the principal arguments of our party, {nostrorum,,) with which the orthodox doctrine used to be fortified; but confirmed those of the Jesuits, and of the other adversaries, with which they are accustomed to fight against the doctrine of the reformed churches ; that he sug- gested various doubts concerning the truth of the received doctrine, into the minds of the pupils ; and (taught them) to hold the same at first, as in an equilibrium with the heterodox doctrine, and at length altogether to reject it ; that hitherto he had not been willing to publish any declaration of sincerity and consent in doctrine, though very often lovingly, and in a brotherly manner, asked by the churches to do it ; that he had eai-nestly labored by all means, that he might not lay open to the churches his errors, which had been detected before the supreme court ; and that he had aimed at this one thing, by delaying the time, to have the opportunity of drawing over the more persons into his own opinion, and of every where occupying the churches ; that, having despised the decisions and decrees of Synods, classes, and presbyteries, he had in the first instance burst forth {prosiliisse) to the tribunal of the Supreme Magistrate, and had there proposed his complaints and accusations against the doctrine of the churches ; and by the arts of a courtier {aulicus) had industriously studied to conciliate favor to himself, but to bring hatred on the churches. "Wherefore he (Gomarus) earnestly entreated the States, (seeing that the students of sacred theology in the University of Leyden, and every where the pastors, daily more and more revolted from the orthodox doctrine, discords and contentions spread abroad, the churches were disturbed, 2» HISTORY OF PRECEDING EVENTS. and the citizens were drawn into parties,) that the promised national Synod might as early as possible be called ; in which, the causes of these evils having been legally examined, a suitable remedy might at length be applied. The deputies of the churches also soon after petitioned for the same ; but by the endeavors of Utenbogardus and others it was effected, that this calling of the Synod should always be deferred. April 4, 1609.] They (the deputies of the churches) likewise several times admonished Arminius to send to them the considerations contained in the writing which he had promised ; who at length answered by letter, that he did not deny that this had been promised by him, but, because he had understood that the Illustrious the States had ordered the pastors to send their considerations sealed up unto them, he had changed his mind, (consilium,) and that he would wait till the same also should be enjoined on him. Peter Bertius, the regent of the theological college, being admonished by the same deputies, that if he had any thing against the received doctrine of the churches, he would freely explain it, declared his own opinion concerning most of the heads of doctrine openly without any evasion; and shewed that, in the articles of the justification of man before God, of predestination, of the grace of God, of free-will, and finally, of the perseverance of true behevers, {verefidelhim,) he thought differently from the doctrine of the Belgic churches.* This rendered the churches more and more anxious ; seeing they understood that not only Arminius in the University, but Bertius also, in the seminary of the churches of Holland, set before the youth entrusted to his fidelity, and destined to the ministry of the churches, heterodox doctrine : and, having drawn them aside from the sincerity (or pwnV?/) of the doctrine, instilled into them {imhuere) new opinions. The churches saw these things, and grieved ; yet they were not able to apply the lawful remedy to these evils, though it was that which they chiefly * " There was not, however, any public law, or confession of faith, that obliged the pastors of the reformed churches in any part of the world, to conform their sentiments to the theological doctrines that were adopted and taught at Geneva." Mosheim, vol v. p. 366. " Arminius knew that the Dutch divines and doctors, were not obliged by their confession of faith, nor by any public law, to adopt and propagate the principles of Calvin." Ibid. p. 441. It might be supposed from this, that the opposers of Arminius, and all concerned in procuring the Synod of Dort, wanted Arminius and his party to adhere to the Geneva Confes- sion and the creed of Calvin, &c: whereas in fact, these are never mentioned in the history prefixed to that of the Synod, but the received doctrine of the Belgic churches alone. HISTORY OF PRECEDING EVENTS. 29 wished and judged necessary; Utenbogardus, and others, whose authority was at that time great among certain chief persons of the country, hindering with all their power, by their means, all synodical conventions and ecclesiastical judgments. Hence the pastors attached to Arminius were made more bold to propose their own heterodox opinions ; and they be- gan even publicly before the people, to defame the received doctrine with various calumnies, and to rage furiously {debacchari) against it, as horrid and detestable. Among these, a certain person, (called) Adolphus Venator, the pastor of the church of Alcmar in North Holland, was not the last; who, besides that he was of too little approved a life, {vitcR miiiits 'prohatcB^) openly and by no means in a dissembling manner, scattered abroad Pelagian and Socinian errors, with incredible impudence, publicly and privately ; for which cause, he was suspended from the office of teaching, by the legitimate judgment of the churches of North Holland. He (however) despising the judgment of the churches, persisted in the office of teaching, against the will of the churches. The orthodox pastors in the Class of Alcmar judged that this unholy man, {impiirum,) having been la\vfully suspended from the ministry, and a few other pastors whom he had drawn over into his opinion, and who pertinaciously refused to testify their consent to the doctrine of the reformed churches, by the subscription of the Confession, should not be admitted into their assembly. They, having complained of this matter to the Illustrious the States, by the aid of Utenbogardus, obtained a mandate, by which this admission for them was commanded ; which when the orthodox could not do, because of their con- science ; they submissively requested the Illustrious the States, that they might not be burdened by mandates of this kind, which they could not conscientiously obey. The deputies of the churches, when they saw that these dissensions and scandals were daily more and more increased, again earnestly entreated (or adjured, obtestoti sunt) the Illustrious the States, in the name of the churches, that the promised provincial Sjmod might be called together at the earliest time, for the removal of these evils. But when Utenbogardus, and the rest of the pastors addicted to Arminius, observed the minds of the Illustrious lords the States to incline to this ; in order that they might avoid the ecclesiastical decisions, they effected by certain individuals who seemed more attached to their cause, that, in the stead of the provincial Synod, a con- 4* 30 HISTORY OF PRECEDING EVENTS. ference, concerning the controverted articles between Gomarus and Arminius, should be held, in the convention itself of the Illustrious States ; in the which each might take to himself four pastors, whose counsels they might be allowed to use. Arminius had taken Jannes Utenbogardus, of Hague, Adrian Borrius of Leyden, Nicholas Grevinchovius of Rotterdam, and the before mentioned Adolphus Yenator of the Alcmarian church. But Gomarus, (took) Ricardus Acronius of Schei- dam, James Roland of Amsterdam, John Bogardus of Harlem, and Festus Hommius of Leyden, pastors of the church. When they had come together, Gomarus and the pastors, who had joined themselves to him, requested these two things : 1. That this conference should be instituted in writing to be exhibited on each side ; by which means, vain rumors of whatever kind might be counteracted. 2. That these writings should afterwards be delivered to a national Synod, to be examined and judged, by which the judgment of an ecclesiastical cause, might be reserved entire to the churches.* The Illustrious the States, willed that the con- ference should be instituted, by word of mouth, {viva voce,) yet so that it might be allowed to use writing in aid of memory ; and they promised, having given public letters for confirmation of the matter, that this cause, when they had known concerning the same from this conference, should be reserved to the judgment of a provincial Synod ; and in order to this, that all things whatever, which should there be treated of by word of mouth, being afterwards sealed up in writing, those writings should be exhibited to the Synod. The same persons also thought it a shameful thing, (iw- dignum,) that Adolphus Venator who, on account of his doctrine and impure life, had been suspended from the minis- try by the lawful censures of the churches, should be brought forward (or employed, adhiberi) in such a conference, to the great detriment of ecclesiastical censures. Wherefore they demanded, that another person should be taken in his place ; * That this cause might be reg:ularly condemned, it was judged " pi'oper to bring it before an ecclesiastical assembly or Synod. This method of proceeding, was agreeable to the sentiments and principles of tlie Calvinists, who are of opinion, that all spiritual concerns and reli- gious controversies ought to be judged and decided by an ecclesiastical assembly or council." Mosheim, vol. \. 13.450. "The Calvinists are not particular in this ; and indeed it is natui-al that debates, purely theological, should be discussed in an assembly of divines." J^Tote, IbicL \ Maclaine. \ HISTORY OF PRECEDING EVENTS. 31 which, as Arminius vehemently struggled against it, they were not able to obtain. In the beginning also, a disputation oc- curred concerning the order of handling the articles. For Arminius seemed to place the great defence of his cause in this, that the beginning should be made with the article of predestination. Gomarus thought, that because the article which respected justification seemed more necessary, the beginnings should be made with it ; which also pleased the Illustrious the States.* Concerning this article, there was the same controversy, which had previously been agitated before the supreme court, namely. Whether faith, inasmuch as it is an act according to the gracious estimation of God, be that righteousness itself by which we are justified before God. In the second place, it was treated concerning the doctrine of divine pre- destination, which Arminius endeavored to render odious, by the same consequences, which he had lately brought forward in the convention of the Illustrious States. But Gomarus urged the principal point, namely, Whether faith were the antecedent cause or condition of election, or whether indeed the fruit or effect of the same. The third controversy was concerning the grace of God and free-will. Arminius professed that he acloiowledged all the operations of divine gi-ace, whatever could be assigned in the conver- sion of man ; only that no grace should be assigned, which is irresistible. Gomarus shewed what ambiguity and what guile might be concealed under that word irresistible ; namely, ^at indeed under the same might be hidden the doctrine of the Semi Pelagians, and the Synergists (Co- operators) Vv'hich had been condemned of old ; and he stated, that in the regeneration of man, that grace of the Holy Spirit was necessary ; which works so efficaciously, that the resistance of the flesh being overcome, whosoever are made partakers of this grace, are certainly and infallibly converted to God by the same. Finally, they treated concerning the perseverance of the truly believing. Arminius declared, that he had never opposed the doctrine of the certain per- severance of the truly believing, nor thus far was he willing ♦ Arminius in this point, shewed his sound policy ; for ivhen de- claniations against pi-edestination have prepared the way, a prejudice as to tlie other doctrines connected with it, or held by those who hold that offensive doctrine, will seldom be impartially considered. Some modern refuters of Calvinism either have not been so politic, or they have heenmcre fair, in this respect than Arminitis was. 3^ HISTORY OF PRECEDING EVENTS. to oppose it, because those testimonies of scripture stood for it (or were extant for it) to which he was not as yet able to answer ; he should therefore only propose those topics, which in this article had excited scruple and hesitation in him.* When Gomarus had answered to these topics, he confirhied this doctrine from the word of God by many evident testimonies. These things having been fully discussed, the collocutors were asked, whether there remained more articles, con- cerning which they differed from each other. Gomarus answered, that there were more ; the articles for instance concerning original sin, the providence of God, the authority of the sacred scriptures, the assurance of salvation, the perfection of man in this life, and some others ; concerning which, whether they should treat also in this place, he left to the prudence of the Illustrious the States ; especially as they must a second time be discussed by them in the Synod. But when the state of Arminius' health did not seem such as could endure a longer conference, it pleased the Illus- trious the States, that it should be broken off; after that they had promised, to the petition of Gomarus and the rest of the pastors who had joined themselves to him, that this entire cause should be more fully examined and decided on in a provincial Synod, to be called together as soon as might be ; and had enjoined the collocutors, that each of them should exhibit to them his opinion, with the arguments and refutations of the contrary opinion, contained in a writing, within the space of fourteen days ; in order that these writings might be preserved by them, even to the provincial Synod. Gomarus within the prescribed time transmitted his writings, which were afterwards published in Dutch, {Belgice.) As the difficulties of the church were rather increased than taken away by this conference, the deputies of the churches submissively again petitioned the Illustrious the States, that the provincial Synod, so often before, and in the conference itself, promised, should be called, and also * It is remarkable, that Arminius himself in this his last public con- ference, and just before his death, should express himself so undecided on this grand point of decided and unqualified opposition to modern Arminians ; and should make the concession, that he was not yet able to answer the scriptures, which seemed to favor the doctrine of the final perseverance in all true believers. It is v,rorthy the serious consideration of his disciples. He died October 19, in this same year. I HISTORY OF PRECEDING EVENTS. 33 at the earliest time. Answer was returned to them, though there were certain persons who strove against it, that the convocation of it would then be appointed, when the pastors of the Alcmerian Class had obeyed the mandate of the Illustrious the States, admitting to their assembly Adolphus Venator, and the pastors attached to him. But, lest that affair should delay the provincial Synod, the deputies of the churches going to Alcmar, treated with the pastors of that class concerning this admission, and so far prevailed on them, that they were ready to admit the pastors attached to Venator, on honorable conditions, (or equitable, lionestis ;) but they laid before the deputies so many and weighty reasons why they could not admit Venator himself, that they themselves judged, that in this respect, they ought not to be urged. When this had been reported to the Illustrious the States, not even yet could the calhng of a Synod be ob- tained. For indeed the pastors attached to Arminius effected this, that it should be again enjoined to the Class of Alcmar, unreservedly to admit these pastors without any condition ; which when they could not do, the calling {of the Synod) was again hindered.* Arminius in the mean while excused himself to the Illus- trious States by letters ; that by reason of bodily weakness he was not able to prepare the writing enjoined him ; which weakness so increased upon him by degrees, that a short time after he departed this life. [Oct. 19, 1609.] Thus these contests and dissensions exercised the University and the churches of Batavia while Arminius was living ; but when he was taken away from among the living, though every good man hoped, that a great part of these evils would be taken away and buried along with him, seeing that he had * "These measures confirmed, instead of x-emoving the appreliensions of the Calvinists ; from day to day tliey were still more firmly persuaded that the Arminians aimed at nothing less, than the ruin of all religion ; and hence they censured then- magistrates with great warmth and free- dom, for interposing their authority to promote peace and union with such adversaries. And those, who are well informed and impartial, must candidly acknowledge, that the Arminians were far from being sufficiently cautious in avoiding connexions with persons of loose prin- ciples ; and by frequenting the company of those whose sentiments were entirely different from the received doctrines of the reformed church, they furnished their enemies with a pretext for suspecting their oAvn principles, and representing their theological system in the worst colors." (Mosheim, vol, v. p. 445.) It seems evident that they patronized men not only of loose principles, but of licentious character. The word Calvinisls is not used in the historical preface of the Synod of Dorl. 34 HISTORY OF PRECEDING EVENTS. been the leader and author of all these contentions ; yet, as many pastors, every where in the churches of Holland, had consented to his opinion, and would not cease from propa- gating it, the deputies of the churches thought, that never- theless the convocation of a provincial Synod should be urged ; to whom it was again answered, that the Illustrious the States would then consider about calling some ecclesi- astical convention, when the Class of Alcmar had obeyed their mandates. In the mean time the pastors attached to Arminius, when they saw the affair brought into such a situation, that, the calling of a Synod having been hindered, little seemed to be feared by them from ecclesiastical judgments and censures ; as if with loosened reins of boldness and impudence, they began to inveigh and rage furiously, both in public and private, against the orthodox doctrine of the reformed churches, concerning election, the perseverance of the saints,, the assurance of salvation, and other articles, with the most bittei- and contumelious revilings, with the greatest offence of the pious, and the congratulation of adversaries, and dis- turbance of the churches ; and to render the doctrine of the churches by all means suspected by the people, and to embitter the minds, especially of the nobles {magnatum) against it, and the faithful teachers of the same. Neither was it sufficient for them, by private whisperings, and pubhc and official sermons {tribuniiiis) to excite the minds, as well of the common people as of the rulers ; but by pub- lic writings also, which in great number, and not with less scandd, were daily every where dispersed among the people, they so defamed {proscindebant, cut up) the doctrine of the reformed churches, that the sworn adversaries of the same had scarcely been able to do it with greater virulence and evil speaking. And, that they might the better conciHate to themselves the favor of the magistrates, and render their minds more and more bitter against the rest of the pastors, by Utenbogardus, at first in a speech made in the convention of the Illustrious the States, and then publicly in writing, they endeavored to persuade the magistrates, that the rest of the pastors diminished and undermined the authority of the magistrate, and affected and arrogated to themselves a power collateral, or equal to their power. Wherefore the deputies of the churches judged, that the Illustrious the States should be again approached, and intreated, that they would deign at length to apply a legal HISTORY OF PRECEDING EVENTS. 35 remedy to these e^als, which seemed now to have come to the height, by calHng together a provincial Synod. And when the Illustrious the States seemed easily about to consent, be- cause of the extreme necessity of the matter, the pastors attached to the opinions of Arminius suggested to them a new counsel, by which they thought that this calling (of a Synod) might either be entirely hindered, or be so instituted, that their cause might be in safety ; namely, if the persons, from among whom the Synod was to be called, should not be delegated by the churches, (as was equitable, and had been hitherto the custom,) but be called forth by the States themselves ; for they would easily afterwards obtain that those only should be selected, who either were attached to their cause, or too little averse from it. This innovation, though they had already persuaded some of the chief persons of the country, the more prudent could not approve ; who judged that this convocation (of a Synod) should be instituted after the accustomed manner. They affected, nevertheless, that, while a disputation was excited among the Illustrious the States, concerning the manner of calling the Synod, that the convocation itself, (which in the first place these pastors regarded,) not only of the provincial Synod, but of the annual Synods, and those which before were ordinarily held, should by this means be entirely hindered. For, as often as they who wished, that these evils should be taken away from the churches by this lawful remedy, made mention concern- ing the convocation of any Synod ; so often they who favored Arminius and his cause, renewed the contentions concerning the manner of calling it. Wherefore the pastors also, who were attached to the opinions of the same, (Armi- nius,) when they discerned that matters were now brought to that situation, that the fear of all ecclesiastical judgment and censure seemed to be taken away, being rendered more daring, their own churches not having been consulted, or aware of it, and without the authority of the supreme magis- trate, they privately met together in a great number; and there, having entered into confederacy or conspiracy, by the subscription of names, they formed a body, as they called it, separate from the body of the rest of their fellow pastors, and instituted a manifest schism in the reformed churches. At this time they exhibited a suppliant wTiting, {libellum,) or, as they called it, the Remonstrance, to the Illustrious the States of Holland and West Friesland ; from which they were aftenvards called Remonstrants, In this they placed 36 HISTORY OF PRECEDING EVENTS. before them the doctrine of the reformed churches, concerning the divine predestination, and the perseverance of the saints, unfaithfully, {mala fide,) and not without open and atrocious slanders,* that by this means they might render it odious to the Illustrious orders ; at the same time they added that declaration of their own opinion concerning the same articles, which they under the ambiguous coverings of words con- cealed, that so it might appear to the more unskilful not much distant from the truth. And moreover they petitioned from the Illustrious the States, to be received under their patronage and protection, against all the censures of the churches. This matter vehemently affected all the Belgic churches with amazement and grief, {perculit,) as they saw that these controversies had now burst forth into an open schism ; and they used every endeavor that they might be able to procure a copy of this remonstrance, by which means an answer might be returned to the calumnies of these persons. But, by the favor of him who was used to keep these things, they (the Remonstrants) easily obtained, that not one copy could come into the hands of the rest of the pastors. Another thing was added to this calamity of the churches, which above measure increased their anxiety and their difficulties. For when a successor was sought to J. Arminius in the professorship of theology, the deputies of the churches strenuously requested and adjured the most Ample the Directors of the University of Leyden, in the public name of the churches, that they would substitute in that place a man clear from all suspicion of heterodoxy ; in order that by this means the controversies in the University of Leyden might gradually cease, and their peace be restored to the churches ; at the same time they commended certain eminent theologians, as well foreign as Belgic, to the directors; but without success, {irrito successu.) For the Remonstrants, v*'ho seem to have pre-occupied the minds of certain persons, effected by their commendations, that Conradus Yorstius, a professor of Steinfurt, a man for many years justly suspected by the reformed churches of Socinianism, should be called to the professorship of theology in the place of Arminius, and for that cause that Utenbogardus should be sent away to Steinfurt ; which thing when the deputies of the churches had understood, they thought it to * It seems a sort of right by prescnption to Anti Calvinists, to misre- present and bear false witness aguinst the Calvinistic doctrines, and those who hold them ; I would that no Calvinist had ever imitated them in this respect. HISTORY OF PRECEDING EVENTS. 37 belong to their duty, to admonish the Illustrious the States, that a man of this kind might not rashly be admitted to this vocation, who might be as a nail or claw in an ulcer, especial- ly in so disturbed a state of the churches. Moreover, that this might be done by them with the greater fruit, they peti- tioned by letters from the venerable the theological faculty of the University of Heidelberg, to whom this Yorstius had been intimately known, that it would sincerely declare, whether it thought that this Vorstius, in the present state of things, could w ith profit, and the peace and edification of the church- es, be placed over the education of youth in the University of Leyden. It was also answered (by this theological faculty) that a certain book of his had lately been published con- cerning God and the divine attributes, in which he refuted {con- Telleret) the doctrine both of ancient and modern theologians ; and taught, that God was as to essence, great, finite, compo- sed of essence and accident, changeable in his will, and ob- noxious to passive power, {passivce potential^) with other simi- lar portents. And that he had been sent ten years since to Heidelberg, that he might clear himself before the theologi- cal faculty, D. Pezelius also being present, from [the charge) of Socinianism, of which had been accused by the churches. And indeed that he had so cleared himself, a writing {syngra- pha) having been left : but that this clearing of himself {pur- gationem) had not been made valid ; but, on the contrary, too often and by various means he had rendered himself more sus- pected ; because he carried in his head a nest of monstrous fancies, {portentorum,) with which he had hitherto polluted the school and the youth at Steinfurt : but if a man of so sus- pected a faith should be called to the most illustrious Univer- sity of Leyden, this would be nothing other than to extinguish a conflagration with oil. When not only the deputies of the churches, but also the most ample the magistrates of the principal cities of Hol- land, of Dort for instance, and Amsterdam, had signified these things to the lords the curators, and to the Illustrious the States themselves ; and intreated that they would not exas- perate the difficulties of the churches, and expose them to the danger of new and greater (evils) by this calling of that man; the Remonstrants labored with all their powers that they would not desist from this purposed calling (of him ;) for they per- suaded them that this would be joined with the loss of their own authority. In the mean time, Vorstius came into Hol- land ; who, after he had been heard in the convention of the 5 JJ8 HISTORY OF PRECEDING EVENTS. Illustrious the States, Utenbogardus alone of the pastors be- ing present, returned to Steinfurt. About this time, when certain students of sacred theology, having been called to the ministry of the word in the divers classes, were about to be subjected to examination, the Re- monstrants procured it to be enjoined to these classes, by the counsellors of the Illustrious the States, that no further dec- laration should be demanded from any one, in the examina- tion, concerning the article of predestination, and the heads annexed to it, than what had been expressed in five articles of the Remonstrants, which were sent along with (this injunc- tion ; ) and at the same time, it was strictly forbidden, that any should be driven away from the ministry of those, who pro- fessed that they thought in the before mentioned articles with the Remonstrants.* When the pastors, on many accounts, * The five articles of the Contra-Remonstrants so often mentioned in this history, do not occur separately and all together in the authentica- ted documents, of which I make use, but comparing the detached ac- counts of them, and the arguments used in the Synod of Dort, concern- ing them, with the following statement from Mosheim, (vol. v. p. 444, 445,) the latter appears sufficiently accurate for our present purpose. 1. "That God, from all eternity, determined to bestow salvation on those who, as he foresaw, would persevere unto the end in their faith in Christ Jesus, and to inflict everlasting punishment on those w-ho should continue in their unbelief, and resist, to the end of life, his divine suc- cours. 2. " That Jesus Christ, by his death and sufferings, made an atone- ment for the sins of mankind in general, and of every individual in par- ticular ; that, however, none but those who believe in him can be parta- kers of that divine benefit. 3. " That true faith cannot proceed from the exercise of our natural faculties and powers, or from the force and operation of free-will, since man, in consequence of his natural corruption, is incapable either of thinking or doing any good thing ; and that therefore it is necessary to his conversion and salvation that he be regenerated and renewed by the operation of the Holy Ghost, which is the gift of God. through Jesus Christ. 4. " That this diviiie grace, or energy of the Holy Ghost, which heals the disorders of a corrupt nature, begins, advances, and brings to per- fection every thing that can be called good in man ; and that, consequent- ly, all good works, without exception, are to be attributed to God alone, and to the operation of his grace: that, nevertheless, this grace does not force the man to act against his inclination, but maj'- be resisted and ren- dered ineffectual by the perverse will of the impenitent sinner. 5. " That they who are united to Christ by faith are thereby furnish- ed with abundant strength, and with succours sufficient to enable them to triumph over the seductions of Satan, and the allurements of sin and temptation ; but that the question. Whether such may fall from their faith, and forfeit finally this state of grace ? has not been yet resolved with sufficient perspicuity, and must therefore, be yet more carefully exami- HISTORY OF PRECEDING EVENTS. 39 were very reluctant {gravarentur) to consent to this, the depu- ties of the churches having been asked by them, laid open their grievances, in the next election of the Illustrious the States of Holland and West Friezland ; and at the same time declared, that they were prepared to prove in a lawful Synod, that those articles of the Remonstrants were contrary to the word of God, and the Confession and Catechism of the Bel- gic churches : and they entreated the Illustrious the States, not to suffer these heterodox articles, having never been duly examined in a lawful assembly of the churches, to be obtru- ded in this manner on the churches ; but rather, that they would call together the provincial Synod so often petitioned for, nay, nov/ for a long time earnestly sought, in which these articles might be first examined according to the rule of the divine word. They shewed also, with how great scandal and detriment of the churches, it would be joined, if the appoint- ed calling of Yorstius should proceed. And further they re- quest, that this should be hindered by the authority of the Illustrious the States. A consultation having been held concerning these things, it was determined, that a conference should be appointed, at the next Comitia of the count of Hague, in the convention itself of the Illustrious the States, on these five articles of the Remonstrants, between six pastors, to be chosen by each party. The Remonstrants had chosen for themselves, by the deputies of the several classes, John Utenbogardus, of the Hague; Adrian Borrius, and John Arnoldi Corvin of Ley- den ; Nicolas Grevinchovius of Rotterdam ; Edward Pop- pius of Goudan, and Simon Episcopius, pastors of the church of Bleswick. But the rest of the pastors had chosen, by the deputies of each of the classes, Peter Plancinus of Amster- dam ; Libertus Frascinus of Brilan ; Ruardus Acronius of Schiedam ; John Beccius of Dort ; John Bogardus of Harlem ; and Festus Hommius of Leyden, pastors of the church. March 11, 1611.] When they had met together, the Remonstrants refused to institute the conference with the other six pastors, as with the deputies of the classes of Holland and West Friezland, such as they shewed themselves ned by an attentive study of what the holy Scriptures have declared in relation to this important point." *' It is to be observed, that this last article Avas afterwards changed by the Arminians, who, in process of time, declared their sentiments with less caution, and positively affirmed, that the saints might fall from a state of grace.*^ Mosheim, vol. v. p. 445. 40 HISTORY OF PRECEDING EVENTS. to be by letters of commission (fidei,) lest they should seem to be the adversaries of the churches ; moreover they protes- ted that they would depart, the matter being left unfinished^ (re infecta,) unless these would lay aside that character. When there had been for a long time much disputation, the rest of the pastors chose rather to yield to their importunity, than to contend any longer concerning that matter. And they who had been deputed by the classes, before they went in to the conference, besought the Illustrious lords the States, that the promise which had been made to the churches more than two years before, in the conference held between Arminius and Gomarus, (namely, that the conference being ended, the judgment of this cause might be permitted and reserved to a provincial, or national Synod,) might here also be renewed. It was agreed upon that this order of proceeding should be observed by them ; that each party should comprise in writing the arguments of its own opinion ; concerning which a con- ference should then be instituted by word of mouth. Before they came to the examination of the articles, the pastors, whom we before said had been deputed by the classes, exhibited an answer to the suppliant wTiting (libeUum) of the Remonstrants, a copy of which they had procured a little before the conference ; in which they shewed that the Re- monstrants had most unfaithfully {pessima fide) set forth the opinion of the reformed churches, and had feigned in addition to it {adfinxisst) many things as a calumny ; and that they had not openly avowed their own (opinion,) or set forth all the articles concerning which there was a controversy. And^ seeing there were more controverted heads, besides those which were explained in these five articles, they humbly prayed, that, by the authority of the Illustrious the States, it might be enjoined on the Remonstrants, that they should likewise roundly and openly declare themselves concerning ail the rest. Therefore, when the first article of the Remon- strants was aboutto be discussed, (or canvassed, ca?cw^/e?^rf^^*,) in which it is stated, " that God had from eternity decreed to save persevering believers," which no Christian denies ; and this article was so placed by them, as that which contained the doctrine concerning God's eternal election ; the Remon- strants were asked, that (in addition) to the declaration of their opinion, as expressed in this article, they would explain these two things. First, Whether they would maintain that this article contained the whole decree of predestination ; secondly, Whether they thought that this faith and perseve* HISTORY OP PRECEDING EVENTS. 41 ranee in the faith were causes and conditions which preceded election unto salvation ; or fruits which spring from election, and follow after it. After they had shifted about for some time, they answered at length, to the first indeed, that they acknowledged no other predestination to salvation, than that which had been expressed by them in the first article ; but to the second, that faith in the consideration and view of God was prior to election to salvation ; and that it did not follow in the manner of any fruit. They then proposed in return seven other questions, as well concerning election, as repro- bation, to which they desired an answer to be given by the pastors deputed from the classes. These, as they did not belong to the state of the controversy concerning the first article, and moreover were most of them mutilated and intri- cate, were proposed by them, that by this method they might draw them from the principal state of the controversy, and the right manner of treating it into doubtful disputations, {am- bages.)* The pastors, having shewn by a libel {libellum) to the Illustrious the States this unjust way of proceeding, did not indeed entreat that they might not manifest their own opinion concerning reprobation ; as the Remonstrants had too often iniquitously {improbe) objected to the same persons ; but declared expressly their opinion, as far as they thought might suffice for the peace and edification of the churches, not only by word of mouth, but also in writing : That indeed when they state the eternal decree concerning the election of individual persons, they at the same time state the eternal decree concerning the reprobation or rejection of certain individual persons ; because it could not be, that there should be election, but moreover there must be, at the same time, a certain reprobation or dereliction. Yet to rashly canvass all these difficult questions concerning this article, was nothing else, but to fill the church with useless disputations and con- tentions not profitable, and to disturb its peace. That this their declaration suppliantly expressed in this libel, ought to suffice all men of moderate dispositions and lovers of peace : namely, that it was indeed believed and taught by them, that God condemned no one; yea, neither had he decreed to condemn any one, unless justly for his own proper sins.| * A common method among many controversialists, expressively called, " throwing dust in men's eyes." t " That God, by an absolute decree had elected to salvation a very small number of men, without any regard to their faith and obedience whatever ; and secluded from savmg grace all the rest of mankind, and 6* 42 HISTORY OF PRECEDING EVENTS. It therefore pleased the Illustrious the States, that, leaving these thorny questions, they should come to the discussion of the articles. The pastors deputed by the churches, proposed in wiiting their reasons, on account of which, they disapproved of each of these articles. The Remonstrants also, on the other side, exhibited in vs^riting their own arguments, by which they thought that each of them might be confirmed. About these reasons and arguments, disputations were held by speaking, in the full convention of the Illustrious the States. The parts of the collocutor, in the name of those deputed by the churches, were sustained by Festus Hommius ; but in the name of the Remonstrants, at first by Adrian Borrius, and then by Nicolas Grevinchovius, J ohn Arnoldi, and Simon Episcopius, succeeding each other by turns. While the pastors were occupied in this conference, Conr. Vorstius had returned out of Westphalia into Holland, whom the Illustrious the States appointed to be heard in a full con- vention, all the colloc'Utors being present. When they were come together, he made a prolix oration, in which he endea- vored to clear himself from the errors objected to him. Then the collocutors were asked, whether they had any considera- tions, on account of which they judged that the calling of Vorstius, to the professorship of theology in the University of Leyden, should be hindered. The Remonstrants expressly declared that they had nothing against Vorstius ; neither had they detected any thing in his writings, which was repugnant to truth and piety.* The other pastors exhibited in writing their reasons, for which they judged that this vocation would be vehemently mischievous and disgraceful to the churches of Holland ; and they shewed from a book of Socinus, concerning the authority of the sacred Scriptures, edited by Vorstius himself, and interpolated ; and also from that, which Vorstius himself had very lately written and published con- cerning God and the divine attributes, his principal errors, concerning which there was held during some days a confer- ence between him and Festus Hommius, in the convention of the Illustrious the States, in the presence of the collocutors. appointed them by the same decree to eternal damnation, without any regard to their infidelity or impenitency." HeyUn's 1st Article of the Synod of Dort. * " Among the persecuted ecclesiastics was the famous Vorstus, who by his religious sentiments, which differed but little from the Socinian system, had rendered the Arminians particularly odious." Mosheim, vol. V. p. 455. HISTORY OF PRECEDING EVENTS. 43 This having been finished, the pastors on each side were again asked by the Illustrious the States, that they would sincerely, and without any passions {affectihus) declare, whether Vorstius by his answers seemed to have satisfied them. The Remonstrants answered, that full satisfaction had been given to them by Yorstius ; and they moreover judged that it would be very useful to the churches and to the Uni- versity, if his vocation proceeded. The rest of the pastors declared in writing, that the answers of Vorstius were so far from having moved them from their former opinion, that by them they were the more confirmed in that opinion : and that his vocation could not be forwarded, except by the extreme detriment of the churches and of the University, and the manifest danger of still greater disturbance ; to which, that they might not rashly expose the churches by this vocation* they submissively adjured (or obtested) the Illustrious the States, that, dismissing Vorstius, they might return to the conference concerning the five articles of the Remonstrants ; and when this, having been continued during some days, was at length brought to a conclusion, the Illustrious the States commanded the collocutors on each side, that those things which had been spoken, viva voce, and whatever they might judge necessary to a more full answer, being on each side comprised in writing, should by Utenbogardus and Festus be exhibited to the Illustrious the States. And in t\w mean time, that the pastors might not glory among themselves concerning the victory which they had gained one over the other, but that they teach moderately with edification concerning the contro- verted articles, and live among themselves in peace and charity; they determined that these articles should be left in the same state in which they had been before the conference. In the cause of Vorstius nothing was at that time decided ; but when a little time afterwards, the most ample the magis- trates of the city of Dort, by their delegates, most ample men, D. Hugo Musius, ab Holii the Pnetor (or Mayor,) James Wittius, Adrian Repelarius, John Berkius, the Syndich, requested the Illustrious the States, seeing rumors concerning the errors and heresies of Vorstius, became daily more and more frequent, that his vocation might be broken off*, or at least deferred; the Illustrious the States commanded the curators in the University, to proceed no further in his vocation. And when the report of his vocation had come to James the First himself, the most Serene and powerful king of Great Britain, the Defender of the Faith, who out of his admirable 44 HISTORY or PRECEDmo EVENTS. skill in theological matters, especially in a king, and for his singular zeal towards the reformed religion, when he had himself carefully read the tract of Vorstius concerning God, and had noted the principal errors with his own hand, judged that the Illustrious the High Mightinesses the States General, his neighbors and allies, were to be admonished, as well by letters, (the catalogue of his errors being also transmitted,) as by his own ambassador, an Illustrious person, D. Rodolphus Winwood, not to admit a man infamous by so many and so great errors and blasphemies, to the public office of teaching in the University ; but rather to banish him from their borders ; lest if the youth should be imbued by him with these wicked and execrable errors, the state should by little and little go to decay ; seeing that by the purity of the reformed doctrine, in which the Belgic churches had hitherto cultivated an ami- cable agreement with the English, and in the preservation of it, the safety of the republic itself was concerned.* When this was delayed, the Remonstrants earnestly striving against it, and especially Yorstius, by various explanations, apologies, prologues, {prodromis,) and answers, as well modest, as mora fully excusing and strengthening {incrustante) his o^vn errors; yet his most Serene Royal Majesty did not desist to urge his dismission, sometimes repeating his admonitions, and even adding a serious protestation.! While thei5e things were doing, certain students of sacred theology who likewise had come forth from the instruction and the house of Vorstius, in the University of Franekar, which they had now been sedulously employed in infecting with Socinian errors, published in print a certain little book of Faustus Socinus, concerning the duty of a Christian man ; in which persuasions are given, that all who would consult the salvation of their own souls, having deserted the dogmas * This at least shews the general judgment of theologians concerning Vorstius, whom the Remonstrants so zealously supported fand even still more strongly, on the supposition that James and his select divines, were not at that time favorable to Calvinism. t This shews what the generally received doctrine of the church of England was then supposed to be ; viz, for substance the same as that of the Belgic church. Theeulogium on James I. reminds us of the words of C-owper, "Grant me discernment, I allow it you ;" yet the English di^ vines have spoken still more decidedly on the subject. (Preface to Translation of the Bible.) It may be supposed that the Belgic divines, who adhered to the Synod of Dort, would retract or qualify this eulogium, when they learned the change which soon after took place in England under the patronage of the same James. HISTORY OF PRECEDING EVENTS. 45 and assemblies of the reformed churches, should embrace the opinion of the Phothinians and the Ebionites ; adding a preface, in which they diligently commend this book unto the churches.* The Illustrious the States of Friezland, having been assured of this, and having at the same time procured certain familiar letters of these students, in which they de- clared, by what arts the common cause of Socinianism, (which they not obscurely intimated was also carried on by Yorstius and by Utenbogardus and others in Holland,) might be ocultly and safely propagated ; having taken care that the most of these copies of this book should be destroyed by the avenging flames, and having expelled the students from their confines ; they, at first indeed by letters admonished the magistrates of the principal cities of Holland ; and then by the most noble person Kempson a Donia, the Illustrious lords the States themselves ; and they requested, inasmuch as the orthodox consent in the reformed doctrine was the principal bond and foundation of union, among the confederated pro- vinces, that they would not admit, by the vocation of one man, thus suspected of manifest heresies, this agreement to be enfeebled ; nor suffer themselves to be led about by artifices and frauds of this kind, by which it was evident, that these men secretly attempted this. But the pastors of Leoward having made pubhc the above mentioned letters of the students, with necessary annotations, solemnly warned all the churches, to take heed to themselves against artifices of tliis kind, and especially the deceitful machinations of the heretics, and in the first place of Yorstius. The Illustrious dukedom of Gueldria and county of Lutphan also warned the Illustrious the States of Holland, concerning the same thing, who answered, that nothing would be more their hearty desire and care, than that they might retain, in the common business of religion, this consent with the rest of the federated provinces inviolate. Concerning which their constant pur- pose, they peculiarly requested, that their federated neighbors would be assured. In the mean time, that they themselves would have regard to this admonition. And they command Yorstius, to remove his place of abode from the city of * " Photinus' opinions concerning the Deity, were equally repugnant tx) the Orthodox and Arian systems," See Mosheim, vol. i. pp. 425, 426. " Though the Ebionites believed the celestial mission of Christ and his participation of a divine nature, yet they regarded him as a man born of Joseph and Mary, according to the ordinary course of nature," Ibid. vol. L pp. 214, 215, 46 HISTORY OF PRECEDING EVENTS. Leyden to Gouda, and there to vindicate himself from the errors objected to him by public writings, as much as he could. Then the same, the lords the States, decreed, that they who held the conference at the Hague, should on each side exhibit in writing the state of the controversy concerning the five articles of the Remonstrants; and should at the same time add their counsels, by what method they thought that these controversies might be most advantageously composed to the peace of the church and the good of the republic. The Remonstrants judged, that no more certain method of concord could be entered on, than a mutual toleration, by which each party might be permitted, freely to teach and contend for his own opinion concerning these articles.* The other pastors declared that they could not show a more ad- vantageous way, than that as soon as possible, and on the first opportunity, a national Synod should be called together by the authority of the Illustrious the High Mightinesses the States General ; in which, these and all other controversies having been clearly explained and examined, it might be determined which opinion agreed with the word of God, and the common judgment of the reformed churches, and on that account ought to be publicly taught; lest, by the agitating of discordant opinions, truth should be injured, or the peace of tlie churches disturbed. On these counsels the opinions of the Illustrious the States were various ; some approving the counsel of the Remon- strants, and others that of the rest of the pastors, which was the cause, that nothing was determined in this matter, by which an end might be put to these controversies, Dec. 3, 1611.] But when the Illustrious the States had understood that, besides these five articles, concerning many other things controversies of no small importance were mov- * Such a toleration amounted to an entire abolition of the Belgic Confession and Catechism, without any previous interference of those Synods, classes, and presbyteries, which were essential to their form of church government. As if, under the name of toleration here in Eng- land, the whole establishment of the church, without any reference to tlie authority which established it, should be disannulled by one royal or senatorial mandate ; and all preferments in the church and universities thrown open to men of every creed and character. James the Second attempted a little in this way in order to bring in popery, but the dissenters in general opposed this his dispensing power ; and few if any of modern dissenters, who make the highest claims of something above toleration, mean such a complete abolition of the present state of things, by the same despotic authority as this implied. HISTORY OF PRECEDING EVENTS. 47 ed ; in order that they might meet the innovations maturely, they appointed, that the doctrine of the holy Gospel of our Lord Jesus Christ, should be most purely set forth, as well in the churches as in the public schools of these regions ; and to this end, in the churches and in the public schools of Holland and West Friezland; that, concerning the perfect satisfaction of our Saviour Jesus Christ for our sins, con- cerning the justification of man before God, concerning saving faith and original sin, the certitude of salvation, and the perfection of man in this life, nothing should be taught otherwise, than as it is every where delivered in the reformed churches, and hath been hitherto delivered in these provinces. In the mean while, every where in the churches, discords, scandals, disturbances, and confusions increased in a deplora- ble manner. For the Remonstrants labored assiduously with all their powers, that the pastors who especially resisted their attempts, (the magistrates having been excited against them by false accusations,) shoidd not only be cast out of their ministerial stations, but out of the cities themselves ; and that on all the churches which were deprived of pastors, even when reluctant and struggling against it, those should be obtruded, who were addicted to their own opinions ; all others being excluded wherever they were able, though excellently furnished with learning, piety, and necessary endo^\•ment&, and lawfully sought out and called by the church.* And this WELS the cause, that the orthodox churches could not consider, as their lawful pastors, pastors of this kind ; Mho had either oppressed and cast out their innocent colleagues, contrary to all law and justice, or who had been obtruded on them against their will, and who had reviled the doctrine of the reformed churches, in the most virident sermons, daily and in a horrid manner; that they could not hear their sermons, or ])artake of the Lord's supper along with the same ; but that they chose rather to go to the sermons of orthodox pastors in the adja- cent places ; though they were exposed to many reproaches, disgraces, and injuries on that account. And these were the beginnings and occasions of the separation from the Remonstrants. I * The toleration which these men pleaded for, was precisely like that I which papists demand as emancipation ; that is, power and full liberty to draw over others to their party by every artful means; till they become strong enough to refuse toleration to all other men. t Here was a schism begun, as several others have been : but did all the blame lie on those who separated from the rest? On the other 48 HISTORY OF PRECEDING EVENTS. The church at Alcmar was the first among all, which was compelled to institute a separation of this kind. For Adolphus Yenator, the pastor of that church, having been suspended from the office of teaching, as well for his too impure life, as for his most impure doctrine, by the churches of North Holland, despising the censures of the churches, nevertheless persisted in the office of teaching. And now that the magis- tracy having been changed, as it was used to be done every year, such persons had been lawfully chosen as seemed least to favor his party, and on whose patronage he could no longer depend ; having excited the people against the lawful magis- tracy, he effected that they (the common people) having seized arms by sedition, would not be appeased, before the lawful magistracy, having abdicated themselves, certain others were substituted to the same, men estranged from the reformed religion, and addicted to the party of Venator. These men, as soon as they had been established in the government of the city, at Venator's instigation, at first commanded the elders and deacons to go out of their office ; and then they also deprived of their ministerial stations two pastors because they had opposed themselves against the errors of Venator; of whom the one, Peter Cornelii, for almost fifty years had presided over that church with the greatest edification, the other Cornelius Hillenius, a man of the most upright faith and life, and a very earnest (accerri- mum) defender of the orthodox doctrine they most unworthily cast forth as driven out of the city. This separation (at Alcmar) the church at Rotterdam was compelled to imitate : for Nicolas Grevinchovius, when he saw his colleague Cor- nelius Gezelius, most acceptable to the church at Rotterdam, on account of his singular piety, modesty, and sincerity, and that by his endeavors, he vehemently resisted the introduction of the doctrine of the Remonstrants ; procured, that by the magistracy of that place, he should first be deprived of his ministry, and then driven out of the city by the public beadles {iictores.)* The pastors also of the Class of Rotter- dam, attached to the purity of doctrine, declined holding the tiand, Would such a toleration as is here described, meet the wishes and claims of the advocates for toleration, who in this transaction, as in many others, are imposed upon by a favorite term, however misapplied ? * The names both of the persecuted and persecuting pastors are given in this history ; but the names of the magistrates who concurred in the persecution are withheld, in honor as it may seem of the magistracy. This greatly accords to the narrative in the Acts of tlie Apostles. HISTORY OP PRECEDING EVENTS. 49 meetings of the Class with this Grevinchovius, and others who had been drawn over by him to the opinion of the Remonstrants, when the magistracy of Rotterdam by authority had obtruded Simon Episcopius, to whom the church of Amsterdam in which he had Uved, had refused to give a testimonial of doctrine and life, on the unwilling church of Bleyswick, contrary to the preferable {potiora) suffrages of the pastors. Many churches also in the villages, on which either Remonstrants had been obtiiided against their will, or whose pastors had revolted to the Remonstrants, because they could not hear without the greatest offence, and sorrow, and perturbation of mind, those horrid railings against the orthodox doctrine, which were daily heard in their sermons, having left their temples they either went to the sermons of (he neighboring orthodox pastors ; or where these could not be had at their own villages, they were instructed by other pastors, or by orthodox candidates for the ministry, in separated assemblies; which when the Remonstrants had in \ain attempted to hinder by the edicts of their magistrates, they excited no small persecution against these churches.* In the mean time, the lords the curators of the University of Leyden, by the counsel of the Rem^onstrants called M. Simon Episcopius to the professorship of theology, that very renowned mtm Dr. John Polyander, who had been called to the same professorship in the place of F. Gomarus, being unwilling and struggling against it. This augmented not a little the grief and anxiety of the churches ; when from this it appeared, that it was determined by them (the curators) to cherish contentions in that university, and to estabhsh the doctrine of the Remonstrants. But as these evils now could scarcely any longer be contained within the limits of the churches of Holland ; this contagion at length pervaded, in the first place, the neighboring churches of Gueldria, the province of Utrecht and Transisulania. In the diocese of Utrecht, by the negligence of the pastors, the ecclesiastical order seemed fallen down. And under the pretext of restoring it, Utenbogardus introduced into that church some Remonstrant pastors, and among them, one James Taurinus, a fierce and turbulent man. These (pastors) from that time * This Avas their toleration ! Certainly, according: to this history, the persecution begem on the part of the Remonstrants ; nor does the contrary appear that I can learn from other histories. The Contra-Remonstrants appealed to existing laws and to legal Synods ; the Remonstranis used »he illegal aid of penal edicts and secular magistrates. 6 50 HISTORY OF PRECEDING EVENTS. gave diligence, not only in this city, but in the whole province, by ejecting every where the orthodox pastors, and substituting Remonstrants in their places ; that the doctrine of the Re- monstrants alone should publicly prevail. But in order to establish their cause in the same province, they devised a new formular of ecclesiastical government, which at first had been approved by the Synod, in which Utenbogardus the pastor of the Hague presided, and then through the endeavor of the same person, by the Illustrious the States of that province likewise. In the fourth and fifth article of the second chapter, the toleration of the opinion of the Remon- strants, which in Holland they so greatly urged, was established ; where also the doctrine of the reformed churches is obUquely and odiously traduced. Finally very many new things in the government of the churches occur every where in this formular (forimila.) So that from the same it might appear, that nothing other was proposed by these men, than that they might make all things new, not only in doctrine, but in the external government of the church by rites {gubernatione ritibus ecclesicR.) And now also in Gueldria, the Remonstrants had drawn over to their party, the pastors of Neomagen, Bommelien, and Tilan; who from that time placed over the ministerial charges of the neighboring churches, only men of their own opinion. And that they might do this with the more freedom and safety, Utenbogardus, Borrius, and Taurinus, going into Gueldria, when the comitia of the Illustrious the States were celebrated in the same place, with the other Remonstrants effected this, that in the province also, the ordinary and annual meeting of the Synods should be prevented. In Transisulania also, some pastors, especially in the church of Campen and Daventer, by the endeavor and artifices of certain persons, had been drawn over to the opinion of the Remonstrants ; who in those places thenceforth disturbed peaceable churches with new contentions. Sept. 27, 1612.] When the Belgic churches saw that this evil, thus crept also into the other provinces, was spread abroad in them ; as they judged it to be most highly necessary that it should be met as soon as possible, neither that the remedy should be any longer deferred, having communicated counsels one with another, they sent away two delegates from each of the provinces, to the Illustrious the High Mightinesses the States General: namely, from Gueldria, John Fontanus and William Baudartius ; from i HISTORY OF PRECEDING EVENTS. 51 Holland, Libertus Fraxinus and Festus Hommius ; from Zeland, Herman Frankelius and William Telingius ; (those of Utrecht refused to send theirs ;) from Friezland, Geilius Acronius and Godofrid Sopingius ; from Transisulania, John Gosmannus and John Languis ; finally, from the state of Groningen and Omlandia, Cornelius Hillenius and Wolfgang Agricola, who, together with the deputies of the church of Amsterdam, which was synodal, Peter Plancius and John Hallius, having set forth copiously the difficulties and dan- gers of the churches, as well in the name of the churches themselves, as also most of them in the name of the Illustrious the States of their own provinces, (whose letters also they set before them,) most strenuously requested and adjured the Illustrious their High Mightinesses the States General, that, pitying the most afflicted state of the churches, they would at length seriously think concerning a remedy of these evils ; and for that purpose, at the earliest time call together a national Synod, (which had been) first promised many years before. Though most persons among the States General judged, that the convocation (of a Synod) was not to be deferred any longer, and even themselves urged it : yet because the delegates of the province of Utrecht were absent, and those of Holland and West Friezland said, that they had not been furnished with mandates sufficiently clear as to that business, by those who delegated them ; the matter was put off, until the delegates of all the provinces had agreed to it by their common suffiages, which was thenceforth hindered from being done, by the endeavor of the Remonstrants in Holland and Utrecht. In the mean time, the Remonstrants did not desist from strenuously promoting their own cause, (or cease) to court [aucupari) the favor of the great men, to occupy the minds of the magistrates, to render suspected to the politicians and impede all synodical meetings, to seize on the vacant churches, to propagate their own opinion by sermons and public writings, to rail at the orthodox doctrine with horrid calumnies, to draw over the people to their party, and to alienate them more and more from the doctrine of the reformed churches. For this purpose they earnestly scat- tered pamphlets {libellos) in great number, among the common people, written in the vulgar tongue, under the titles of * The Bells of a Conflagration,' {camjjanes incendiariiz) * A more compressed Declaration,' ' A more direct Way,' and others ; in which they not only fought in defence of their own 62 HISTORY OF PRECEDING EVENTS.' doctrine, but both excused Vorstius, and most atrociously^ with a canine eloquence, canvassed the received doctrine of the Belgic churches, by most impudent calumnies, and most absurd consequences deduced wickedly and unjustly against the same. Hence bitter disputes and altercations were excited among the people, which sounded throughout all places : and the minds also of those who were most nearly related, (or connected, conjuctissimorum) having been embit- tered among themselves ; (with the great wound of charity, and the disturbance of the churches and of the public peace ; and with the immense grief and offence of the pious,) were torn asunder in the most miserable manner. And, as in most of the cities they had the magistracy more favorable to them, and could do every thing, through J. Utenbogardus, with the advocate of Holland, they insolently exulted over the churches, and their fellow ministers. In the mean while, all pious men, and lovers of their country and of religion, bewailed and wept over this most wretched calamity of the churches : and when they could not in their mind perceive, whither at length these tumults were about to grow, unless a remedy should be maturely applied ; because this had not hitherto been practicable by public authority ; they began seriously to think, whether by some other way this evil might at least be stopped, if it could not be taken away. In the first place the most Illustrious the count of Nassau^ William Lewis the governor of Friezland, according to his extraordinary affection toward the churches and the republic, privately admonished as well Utenbogardus on the one side, as Festus Hommius on the other ; that, seeing the state of the republic itself grievously assaulted by these ecclesiastical contentions, they should look well to it, in a friendly and brotherly manner between themselves, to see whether some honorable way might not be found out, of composing this most deplorable dissension, and of coming to an agreement. Festus declared, that if the Remonstrants differed from the rest of the pastors, in no other articles, than in those five con- cerning predestination, and the heads annexed to it, he thought that a way might be found out, in which some peace might be established between the parties, until the whole controversy should be settled by a national Synod. But because there were weighty reasons, on account of which the churches believed, that most of the Remonstrants dissented from the doctrine of the Belgic churches in more articles, and those of greater importance : neither could it be done, {fieri) that HISTORY OF PRECEDING EVENTS. 53 under the pretext of these five articles, they should permit or suffer the most grievous errors to be brought into the same (churches;) there did not seem any hope of entering into agreement with the Remonstrants, unless they would sincerely (or unreservedly, sincere) declare, that except these five arti- cles, they thought with the reformed Belgic churches in all the heads of doctrine.* Utenbogardus being interrogated as to these things, answered, that as far as he himself was con- cerned, he had nothing, beyond these five articles, in which he dissented ; and that he would be always ready to declare sincerely his own opinion ; nor did he doubt, but that the most of the Remonstrants would do the same ; and that he did not wish for any thing more than that, for this cause, a conference might be instituted among some pastors of a more moderate disposition. And when he had repeated the same declaration privately to Festus at Leyda, it was agreed between them, that each of them should procure among his own friends, three pastors to be deputed on each side, who might in a friendly manner confer together, and seriously consider among them- selves concerning a convenient way of peace, which after- wards might be communicated to the churches, and approved by them. Feb. 27, A. D. 1513.] When the Illustrious the States of Holland understood that these counsels were privately agitated, they approved this their- earnest endeavor, and com- manded in the public name, that this conference should be held as soon as it could be done. Soon after, there met to- gether, for this cause, in the city of Delph, on the part of the Remonstrants, John Utenbogardus, Adrian Borrius, and Nicolas Grevinchovius ; on the part of the rest of the pastors, John Beccius, John Bogardus, and Festus Hommius. After that the Illustrious the States had, by their delegates, exhort- ed them seriously, that laying aside all resentments and evil affections, they would bend the whole energy of their capa- city, that some way of peace among themselves might be * As predestination, and the doctrines immediately and evidently connected with it, are more readily rendered odious in the view of man- kind in general, than the other peculiar doctrines of Christianity : at that time, as well as at present, it was the policy of those whose real and declared views were opposed to others of these doctrines ; to hold out to the pubhc, and to rulers especially, that the Avhole dispute, or difference, was about election and reprobation : while in refuting these articles they take in a much wider compass. But an obnoxious word will do a great deal of execution, on those who have not time or heart to examine the matter deeply. 6* 54 * HISTORY OF PRECEDING EVENTS, found ; and had declared that this would be at the same time acceptable to God, and to the churches and all pious men^ and in the first place to themselves the Illustrious the States ; and when each of these pastors had testified that they came . together with a mind most earnestly desirous of peace, and and that they would bring thither all things which could pro- ceed from them, in order to conciliate peace, an amicable conference was held by them. In this the Remonstrants de- clared, that they were not able to shew any other way of peace, except a mutual toleration, as they called it : namely, that it should be freely permitted to each party, to teach pub- licly his own opinion, concerning those five articles ; and they asked of the rest of the pastors, to declare whether they thought their opinion, expressed in these five articles, to be tolerable or not. If they thought that it was not tolerable, (or to be tolerated,) it was not necessary, that any further delibe- ration should be had, concerning the way of peace ; as truly in their judgment no method then would remain of entering into peace. The rest of the pastors answered, that this ap- peared to them the safest and most advantageous Vv'^ay of peace; that seeing, they were, each of them, pastors of the Reformed Belgic churches, and were desirous of being considered as such, each party should submit its own cause to the lawful decision of the Belgic churches ; and that it should for that end and purpose, seriously and sincerely labor, that a nation- al Synod of the reformed churches should be called together, as speedily as might be, even, if it could be done, in the next summer, by the authority of the Illustrious and High Mighti- nesses the States General ; in which the whole cause having been lawfully examined and discussed, it might either be de- termined which doctrine, as agreeable to the word of God, ought thenceforth to be taught in the churches ; or that the plan of a toleration might be entered into, by the suffrages of all the churches, of that kind which might appear proper to be instituted from the word of God. That they were ready to subject themselves to the judgment of the Synod ; if the Remonstrants were willing to do the same, thus peace might be accomplished : but that a toleration, such as they had hitherto used, and such as they seemed to request, being circumscribed by no laws, could not promote the peace of the churches ; but if they would suffer it to be circumscribed with fair (or honorable) conditions, they were ready to confer with them concerning the same (conditions ;) provided they would assure the churches, by a sincere and open declaration, that HISTORY OP PRECEDING EVENTS. 56 they thought differently from these reformed churchesy in no- other heads of doctrine except these five articles.* But since die Illustrious the States, two years before, [Dec. 3, 1611.] had by name expressed six heads of doctrine, concerning which they forbad to be taught, otherwise than it had been hitherto delivered to the Belgic churches : namely, concerning the perfect satisfaction of our Lord Jesus Christ for our sins, the justification of man before God, saving faith, original sin, the assurance (or certitude) of salvation, and concerning the perfection of man in this life ; they in the first place demanded, that they would declare concerning these articles, that they embraced the opinion expressed in the Confession and Cate- chism of these churches, which they the other pastors had comprised from the same in certain written theses ; and that they rejected the contrary opinion proposed in certain anti- theses, from the ^\Titings of Arminius, Bertius, Vorstius, Venator, and ethers. The Remonstrants replied {r-egesserunt) to this, that they could not see in what manner these contro- versies" couM be quieted (sopiri) by a national Synod ; and truly in the present state of things, that they neither approved nor demanded its convocation : that this cause could not be helped by synodal decisions ; nor did they think that Holland, in the concern of religion, would ever submit itself to the decisions of the other provinces. As to the declaration which was demanded, they would communicate with the other Re- monstrants concerning the same : and when, on "each side, they had comprised briefly in writing their own opinion, they departed, the business being left unfinished-l'" Afterwards the Illustrious the States called TJtenbogardus and Festus to them, that they might know from them what had been done * "The demands of the Arininians were moderate; they required no more than a bare toleration of their religious sentimei\ts; and some of the first men in the republic, such as Olden Barneveldt, Grotins, Hoo- gerberts, and several others, looked upon this demand as just and reason- able." Mosheim, vol. v. p. 442, "This toleration was offered to them in the conference holden at the Hague in 1611, provided they would re- nounce the errors of Socinianisni." Note bj' Maclaine. t The event was what might previously have been expected 5 indeed nothing else could come of such a conference, between parties whoss sentiments were so entirely discordant, (2. Cor. vi. 16-18.) The toleration demanded by the Remonstrants was in direct opposition to the existing laws, grounded on private or partial authority at best ; like King James' claim of the dispensing poM^er over acts of parliament 9n matters of religion, and indeed it amounted to a private repeal of those laws. The others were willing to consent to a legal and limited toleration. It is also evident, that their firm decision and opposition was not mainly about predestination and reprobation. 66 HISTORY OF PRECEDING EVENTS. in this conference at Delph, and what hopes shone forth of concord being entered on. Festus sincerely and without disguise {nudeque) related what had been done, and declared, that hope of peace shone forth, only provided the Remon- strants would openly declare their opinion on the articles de- livered to them. Utenbogardus, by courtly craftiness, had procured that he should be heard alone, Festus being absent; that he might the more freely propose the things which he thought would serve his own purpose. And when he had odiously traduced the proceedings of the rest of the pastors, as the persons who, by the demand of a declaration, (which yet before the conference he himself had promised,) endea- vored to bring a new inquisition into the churches, and one by no means to be endured, obtained, that the same persons should be forbidden any more to demand this declaration from the Remonstrants : and moreover, that it should at the same time be enjoined on them, to explain more at large in writing, their counsel on the best way of peace, and concerning the conditions, by which they thought that a toleration should be circumscribed. When this had been done by them, and it had also been shewn, that .the proposed theses concerning which a declaration had beefl demanded, were extant, in so many words, in the Confession and Catechism of the Belgic churches ; and the antithesis themselves had been delivered in public writings, by many persons, with whom the Remon- strants had much communication, in these regions :* when this their writing had been publicly read, they (the Remon- strants) by their advocate, effected that it should be severely forbidden, to be communicated to any of the human race, either in printing, or as written by the hand of any one. And because they saw, that the deputies of the churches, or of the Synods, to whom the common cause of these concerns used to be committed, greatly withstood them, (as the nature of their office demanded,) they caused also, that, as before all the annual Synods had been hindered, so that it should likewise be forbidden to the same persons, henceforth to use the name, or perform the office, of a deputy of the churches or of a Synod. That, by this means, all care respecting the * Mosheim and many (indeed most) other writers on the subject, represent the Centra-Remonstrants, as aiming to impose the creed of Geneva, or of Calvin, on the Remonstrants in Belgium. Let the impar- tial reader judge whether this was the real case. There might be, and indeed was some coincidence between this and the Confession and Cate- chism of the Belgic churches, but the latter exclusively are mentioned in the whole contest. HISTORY OF PRECEDING EVENTS. 67 safety and peace of the churches being taken away, they (the Remonstrants) might so much the more freely make progress among them.* By this method of acting, the Remonstrants rendered tliemselves more and more suspected by the churches ; while all the more prudent men judged that, unless they dissented in these articles (the six stated above, page 55,) from the doctrine of the churches, they would have had no reason, why they should covertly flee from this declaration ; especially when they might have (thus) promoted (considi posset) the peace of the churches and their o^vn credit. But that they might the more easily obtain that toleration by public authority which they always pressed ; by the benefit of which they indeed hoped to be able by little and little, to introduce their own doctrine in the churches, they employed this artifice ; they sent over into England, by Hugo G-rotius, a certain writing, in which the true state of the controversy was dis-^ sembled, a copy of a letter being also annexed ; and they requested that he would petition from the most Serene James, I King of Great Britain, seeing this cause could not be settled [ by any other method than by a toleration, that his most Serene ■ royal Majesty would deign to give letters according to the I form of the annexed copy, to the Illustrious the High Mighti- J nesses the States General ; which he, (Grotius) having seized I on an opportunity, sun*eptitiously obtained and transmitted them to the Illustrious the States General. | On this occasion, the Remonstrants exulted after a wonder- ful manner, and, hoping that they might now become possessed of their wish, they labored by their advocate, that a certain * These decrees were made by the States of Holland alone, or nearly ; and they directly tended to disannul the code of laws of the federated provinces, promul^rated by the States General of these provinces, and thus to dissolve their political, as U'cU as religious union. Now what motives could thj Remonstrants or their patrons have, in such circum- stances, for so carefully concealing the statements and avowed sentiments of the other pastors ? Impartial love of the truth could not possibly suggest such precautions and injunctions. They cannot but call to our recollection, the conduct of the Jewish priests and rulers respecting the apostles of Christ: "But that it spread no further among the people, let us straitly threaten them, that they speak to no man in this name." Acts.iv. IG, 17. t it should be noted, that this narrative was published several years before the death of James ; who therefore, it must be presumed, was willing to have it thought that these letters were surropliiiously obtained by Grotius ; and indeed he seems to have been inveigled into a measure, by no means consistent with the part which he afterwards sustained m fhe controversy. 68 HISTORY OF PRECEDING EVENTS. formular of a toleration, (the same indeed which is contained in the fourth and fifth articles of the second chapter of the ecclesiastical government of Utrecht,) should be confirmed by the authority of the Illustrious the States, and commanded to the churches. Though the minds of many, in the conven- tion of the States were inclined to this, yet the more prudent strenuously opposed it ; thinking it to be unjust, to command (authoritatively) on the churches, a toleration, as to articles of faith, which had never been duly examined in a lawful ecclesiastical convention, and which drew with them a mani- fest change in doctrine ; neither could the peace of the churches be obtained by this, when it was to be feared, if it were permitted, that opinions so discordant, should be proposed from tlie same pulpit to the same congregations, that the churches should be more and more disturbed, as experience had hitherto taught.* Yet the Remonstrants went on to press this their toleration by every means, and to commend it pri- vately and publicly in their writings and sermons ; especially by this argument, that the articles concerning which the controversy was maintained, they said, were of so small impor- tance, that they did not relate to the ground of the fundamental points of salvation ; but in articles of this kind, toleration might and ought to be established. July 25, 1614.] And thus they at length effected, that a decree concerning this toleration, some of the principal and powerful cities of Holland and West Friezland being unwilling and striving against it, should be published in print, confirmed with certain testimonies of scripture and of the fathers (among whom they had also brought forward Faustus Regiensiensis, * Let it be recollected, that all the parties were professedly, and many of them, in judgment and conscience, strict presbyterians as to church government. The toleration here described, is entirely different frotn any thing known in Britain, or indeed at present thought of. The general sentiment even of those who claim not only the fullest toleration, but something beyond toleration, as their indisputable right, is, at least, " Separate places of worship for those of discordant opinions." The ground of the toleration here stated likewise, is widely different from that which is at present insisted on ; namely, that in matters of con- science towards God, no human authority has a right to interfere, provided nothing be avowed or done, which threatens or disturbs the peace of the community ; and that human authority can make only hypocrites, not willing and conscientious conformists. This is simple, intelligible, and evidently reasonable ; but to tolerate exclusively opinions, which do not relate to the fundamentals of salvation, or militate against them, must make way for intricate and endless disputes and difficulties, about what are and what are not the fundamentals of salvation ; what is tolerated, and what is not tolerated. HISTORY OF PRECEDING EVENTS. 59 the leader of the Semi-Pelagians.) Against which things, when James Triglandius, a pastor of the church at Amster- dam, had answered in a public writing, Utenbogardus also prolixly attempted a defence of this decree. In this he, by unworthy methods, traduced and reviled, as well the doctrine of the reformed churches, as especially the lights of the same, Calvin, Beza, Zanchius, and others. To this writing, Trig- landius opposed an accurate answer, in defence of the honor, both of the doctrine and the doctors of the reformed churches. And when they (the Remonstrants) saw, that the authority of this writing, to which they had given the name of a decree of the States, was not so great, as that by it they could attain to what they aimed at, they indicated that the same things must be attempted in another way ; and for that purpose, a certain other formular of toleration having been devised in deceitful phrases, they, by the hands of certain persons, who secretly favored their party and opinions, but were not considered as Remonstrants, solicited from the pastors, subscription to this formular, every where throughout Holland, both privately and in their convention. But when even in this way the business did not go on according to the purpose of their own mind; they judged, that those persons must be compelled {cogeiidos) by the authority of the superiors, whom they were not able to per- suade to this, and that at length sometime it must be broken through, and this business evidently accomplished. To this end they likewise obtained, that in the name of the Illustrious the States, the decree concerning mutual toleration, which had been published in the former year, should be sent to each of the classes, and at the same time it should be enjoin- ed on the pastors to obey the same without any contradiction. And that they might the more easily prefer those who were attached to their party, to the ministries of the churches, others having been excluded; they effected moreover that another (decree) should be joined to it, by which it was permitted, that in the vocation of pastors and elders, it should be allowable to use that order, which in the year 1591 had been framed, but not approved ; from the prescribed nilc, of which the election was appointed to be by four of the magistra- cy, and four others to be deputed from the presbytery. When these decrees had been transmitted to the classes, the most of them sent away their deputies to the Illustrious the States, that they might publicly explain their difficulties or grievances, which they had as to those things that were contained in the 60 HISTORY OF PRECEDING EVENTS. writing ; and migi.t deprecate the introduction of the same. When on this account they had come to the Hague, and had now learned from the delegates of the principal cities, that tjiose decrees, though they had already been transmitted, had not as yet been confirmed by the customary {solemi) appro- bation of all the States ; and therefore could not as yet obtain the force of a law ; they judged, that they must desist from the design till they si ould be further pressed. But this last decree gave occasion to new contentions and disturbances in many places, especially in the church at Harlem. For when some magistrates determined, that ministers should be called, according to this new form, and (thus) called them, but the churches did not approve it ; it came to pass, that they refused to acknowledge those who had been thus called as their lawful pastors, and to have any ecclesiastical communion with them. It was also effected by these decrees, that certain classes in Holland, which had hitherto preserved unity, in the govern- ment of the churches, with the Remonstrants for the sake of peace, were now torn away from them {diveUereniur) because the most of the pastors could not approve these things : yet as the Remonstrants pmposed that the churches should he governed according to the prescript and law of these decrees, but were not able to extort this from their fellow ministers by authority, they introduced into the conventions of the classes certain political persons, mostly alienated from the reformed religion, and attached to their party, and brought dominion into the churches. For the orthodox pastors, tired out by the contentions which from these causes daily arose with the Re- monstrants, judged it to be better, to meet together apart without them, and to take care of their own churches in peace, than to be wearied with their perpetual contentions. In the mean time Utenbogardus procured, that it should be enjoined on his colleagues, by the authority of the superiors, to obey these decrees also; which when his colleague Henry Rosgeus said that he could not promise with a good con- science ; he was suspended from his office of teaching by the authority of the same persons, and by the sinister instiga- tion of Utenbogardus.* Thence the members of the church at the Hague, who loved the purity {sinceritatem) of the reformed doctrine, continued the exercise of their religion ; at first indeed in the neighboring village of Risverch, but, when * Whatever pretensions were made to toleration by the Remonstrants, it is from this most evident, that they paid no due regard to the rights of tonscience, the proper ground of all toleration. i HISTORY OF PRECEDING EVENTS. 61 the pastors had obtained it by loan from the other churches at the Hague, in a separate place of worship {ternplo) to which afterAvards some of the chief persons out of the States them- selves, and the counsellors of the courts, and the other col- leagues, and the most Illustrious the Prince of Orange himself, and the most Generous Count William Ludovicus, leaving the assemblies of the Remonstrants, resorted, that they might testify their consent to the orthodox doctrine, and their strong attachment to the same. The Remonstrants odiously tra- duced this separation under the title of schism,* and endea- vored by all methods to hinder or to punish it : laboring in the mean while, that these decrees should be authoritatively - put in execution in every place, where they knew that the magistrate favored them. On which account, when many pious men were punished by fines, prisons, and banishments, they appealed to the supreme tribunal of justice, and implored . assistance against force ; and when now the most ample the Senators of the Supreme Court attempted to succor the op- pressed, they (the Remonstrants) obtained by the advocate of Holland, that an interdict should be laid on the same court, from protecting them.| March, A. D. 1616.] But when many also and principal cities of Holland, and in the first place among them the most powerful city of Amsterdam, opposed the execution of these decrees, it was effected that Hugo Grotius with certain per- sons should be sent to Amsterdam, in order that by his eloquence he might persuade the most ample the Senate of that city to approve the same decrees. When he had attempt- ed this with a prolix oration, it was answered by the most ample the Senate ; That they could by no means approve that, passing by the lawful synodical conventions, it should be deliberated in a convention of the States, concerning eccle- siastical affairs, that decrees should be made, and the execu- tion of those decrees enjoined by authority: That it was purposed by them, that the true Christian religion, the exercise of which had flourished during fifty years in these regions, should be preserved; they judged also that even the least * It commenced nearly as most other schisms have done ; but all the blame did not rest on those stigmatized as schismatics, nor even the greatest measure of it, f What must the modern advocates for toleration, and more than toleration, think of that toleration which these men pleaded for, while thus employed in persecution ; and who have rendered their opponent? odious even to this day, as enemies to toleration, for rejecting their illegal measures ! 7 62 HISTORY OF PRECEDING EVENTS, change would be pernicious to the repubUc, unless it had beeo first maturely examined by a lawful Synod ; and further, they could not assent to the different propositions and acts made from the year 1611, even to the eighteenth of March of thi? year 1616, nor to this last proposition; neither were they wilHng, that under the name of the city of Amsterdam, (when it was no feeble member of that convention of the States,) any decrees should be established, much less authoritatively carried into execution, or any thing decreed against those who professed the reformed religion, unless controversies, and changes in religion, and in ecclesiastical affairs, had been first examined and discussed in lawful Synods, by the autho- rity of the Illustrious the States. But neither were they - willing, that pastors who were attached to the opinion of the reformed religion, defended by the Contra-Remonstrants, should in the mean time on that account, either be suspended or removed from their ministerial offices ; because they de- clared that they could not conscientiously cultivate ecclesias- tical unity with the Remonstrants : neither that the churches which followed the same opinion should, under the pretext of schism, or because according to conscience, they were re- luctant to attend on the sermons of the Remonstrants, be hindered in the exercise of divine worship. And all these things they determined, until by the authority of the Illustrious the States, a lawful Synod should be convened, in which these controversies might be duly examined and discussed. Thus the labor and endeavor of the Remonstrants, and of those who favored them, were in vain ; especially because the magistrates of the most ample city of Dort, of Enchuse, of Edamen, and of Purmerend, publicly approved this determi- nation of the Senate of Amsterdam.* About this time, the pastors of Camp in Transisulania, having embraced the opinion of the Remonstrants, by the assistance of the magistracy, cast out of the ministry their most learned colleague, and most tenacious of sound doctrine, William Stephanus, because he opposed their attempts ; and by pamphlets pubUshed, and by pubhc sermons full of calum- nies, they endeavored to bring the reformed religion into the hatred of the common people. * As no intimation is here given of molesting the Remonstrants, either pastors or churches, but merely of preventmg the Contra-Remon- strants from being molested, till a Synod was held ; this decision of the Senate of Amsterdam, contains more of the spirit of toleration than any thing which we have yet met with. ' HISTORY OF PRECEDING EVENTS. 63 March, A. D. 1617.] When, on account of these innova- tions in doctrine, and the disturbances of the churches, and of the state m hich followed, they saw that they were rendered more and more odious ; they presented a second Remon- strance to the Illustrious the States, in which, with incredible impudence, they endeavor to remove from themselves the crime of innovation, and to fasten the same on those pastors, who most constantly remained in the received doctrine of these churches.* And the rest of the pastors presented likewise to the Illustrious the States a copious and solid answer to it. But, whereas these long continued controver- sies had already brought not into the churches only, but the republic likewise, so great a mass of difficulties, perturbations, and confusions, that all who loved the safety of the federated provinces, or of the reformed churches which are in them, or who favored the same, understood, that the remedy of these evils could no longer be deferred without the manifest danger of the state and of the churches ; and yet the Illustrious the States had not been able hitherto to agree as to the kind of remedy: James I. the most powerful and Serene king of Great Britain, out of his singular and sincere affection towards these regions and churches, thought, that the Illustrious and most powerful the States General should be admonished by letters, no longer to suffer this gangrene to feed upon the body of the republic : but that they should, as soon as pos- sible, proceed to meet these unhappy contentions, divisions, schisms, and factions, which threatened manifest danger to the state. And at the same time he obtested them, that they would restore to its original purity, all errors having been extirpated, the true and ancient reformed doctrine, which they had always professed, which had been confirmed by the common consent of all the reformed churches, and which had been always the foundation and bond of that m.ost strict friendship and cowjunction, which had so long flourished between his kingdoms and these provinces ; and which he judged, might be done, of all means the most advantageously, by a national Synod, to be called together by their authority. For indeed this was the ordinary, legitimate, and most effica- cious remedy, which had been had recourse to in every age, * Either this whole narrative is false throuofhout, or this attempt was tnade with consummate efirontery: not indeed incredible, because other innovators, both ancient and modern, have endeavored, and with success, to fasten the charge of innovation on those, who most steadily abode by the doctrine of articles, &c. subscribed by all parties. But nothing is incredible, of which several undeniable instances may be adduced. 64 HISTORY OF PRECEDING EVENTS. in evils of this kind among Christians. But moreover the most Illustrious Maurice, prince of Orange, the governor of federated Belgium, as often before this, so now did not desist daily, in a most solemn and weighty manner, to obtest, as well the Illustrious and most powerful the States General, and also the Illustrious the States of Holland and West Friezland, that in proportion as the safety of the republic and the churches was dear to them, so they would give diligent endeavors, that a remedy as soon as possible might be applied to these most grievous evils. For this purpose he also commanded, and pressed upon them, the convocation of a national Synod, as the most ordinary and the safest remedy. The Illustrious the States of Zeland also, by the most noble and ample men, D. Malderseus, Brouwerus, Potterus, and Bonifacius Junius, solemnly warned and entreated the Illustrious the orders of Holland and West Friezland, in their convention, that, seeing the contentions and dissentions grew more and more grievous every day, with the greatest danger of the repubhc ; and many remedies had hitherto been tried in vain ; that they would agree to the convoking of a national Synod, as the ordinary remedy, proposed by the Holy Spirit for evils of this kind, and always had recourse to by Christians.* Then likewise the Illustrious the States of Gueldria, Friezland, Groningen, and Omlandia, requested the like thing by their deputies of the same the Illustrious the States (General.) But when the Remonstrants saw, that the convoking of a national Synod was recommended with so great earnestness by kings and princes, and the neighboring and federated republics, yea, and also by the principal cities of Holland and West Friezland ; and when they feared lest the States * It has, I believe, been generally supposed, that the Synod of Dorf was convened by a faction or party, and for party ends and purposes ; but it seems undeniable, that it became the eeneral and almost uni- versal opinion of the difterent States in the confederated provinces, that such a national Synod, as the Contra-Remonstrants always had urgently requested, was become absolutely and indispensably needful ; and that the Remonstrants and their party could no longer resist this generally prevailing sentiment. Indeed nothing can be more clear, than that all parties, except the zealous Remonstrants, regarded a national Synod as the proper and only effectual way of terminating the controversial disturbances; and not only sanctioned by the example of Christians in every age, but enjoined by God himself. How far they were warranted in this sentiment, constitutes a distinct question. The Synod of Dort, however, should not be judged by our modern opinions, but by the general opinion of that age. The reasons why the Remonstrants disr seated from that opinion are very evident. HISTORY OF PRECEDING EVENTS. 65 5>f Holland and West Friezland, of whom many of their own accord inclined to it, and promoted this business diligently, should at length be moved to this consent ; and so, that at some time, an account must be rendered of their doctrine and actions before the ecclesiastical tribunals ; in order to avoid this, they at first proposed a new way of settling the controversies : namely, that a few persons, both political and ecclesiastical, of a certain and equal number, should be chosen by the Illustrious the States of Holland and West Friezland, who, having communicated counsels ^vith each other, might devise some method of peace and concord, which, having been approved by the Illustrious the States, might then be prescribed to the churches. But when this did not succeed, (because the more prudent easily foresaw, from whom, and of what kind of persons, this convention would be instituted, and what was to be expected from it ; and besides, that it was unprecedented in the churches, and very little suited for taking away ecclesiastical controversies in things pertaining to doctrine,) they thought that the most extreme measures must be tried, rather than be reduced to this necessity ; and accordingly recourse was had to the most desperate counsels. For some of the chief persons (or nobles, proceribus) were persuaded by them, that the calling of a national Synod, which was then pleaded for, was advei:se to the majesty and liberty of the provinces : for that each province possessed the supreme right of determining about religion, as it should seem good to it : that it was an unworthy thing to subject this their liberty to the judgment of other provinces ; (and) that this right of majesty was to be defended by all means, even by arms. By these and similar arguments, the minds of the more imprudent were so stirred- up, that the rulers of some cities, having made a conspiracy, decreed to levy soldiers, who should be bound by oath, neither to tlie most powerful the States General, nor to the Illustrious the Prince of Orange, the Commander in chief of the army, but to themselves alone, for the defence of the cause of the Remonstrants, and of their own authority ; which for the sake of the same (cause) they had exposed to danger. This was done at Utrecht, in which city the most powerful the States General had a garrison sufficiently strong against tumults and seditions ; at Harlem, Leyda, Rotterdam, as also Gouda, Schookhove, Horn, and other places ; the Remonstrants instigating the magistrates of the cities to this, as may be clearly proved by divers of their letters, which afterwards 7* 66 HISTORY OF PRECEDING EVENTS. came into (the) hands (of the States.) And thus the dissentions of the Remonstrants would have brought these flourishing provinces into the danger of a civil war, if this madness had not been early repressed, by the singular pru- dence of the most powerful the States General, and by the vigilance and fortitude of mind, never to be sufficiently celebrated (dej^redicanda) of the Illustrious the Prince of Orange.* The most powerful the States General, when they saw, that by this method, the provinces were brought into extreme danger, judged, that the calling of a national Synod must no longer be delayed, but be hastened at the earliest opportunity; especially when that most illustrious man, Dudley Carleton, the ambassador of the most Serene King of Great Britain, by a very weighty and prudent speech, had earnestly stirred up their Illustrious Highnesses to the same. This oration the Remonstrants afterwards w ere not afraid publicly to revile, in a most impudent and most calumniating pamphlet, to which they gave the title of Bllancis ; sparing with a slanderous tongue no order of men, not the most powerful the States, not the Prince of Orange, yea, not even the most Serene the King of Great Britain. This pamphlet, the most powerful the States General condemned by a public edict as scanda- lous and seditious ; having offered a most ample reward, if anyone could point out the author. Afterwards Jo. Casimirus Junius, the son of the most celebrated Francis Junius, not unhke his father, {hand degener,) copiously refuted the same. Therefore the Illustrious and most powerful the States, decreed the convoking of a national Synod, at length in the name of the Lord, to be held on the first day of May in the following year; and at the same time, they enacted some laws, according to which they willed as well that the convocation should be instituted, as the Synod itself held. But because the Re- monstrants did not appear greatly to regard the judgment of the Belgic churches, and had always endeavored to persuade the people, that they did not dissent from the opinion of the * Hpw far the subsequent proceedings against the Remonstrants are to be considered simply as religious persecution, may well be questioned, when such seditious if not treasonable practices, were proved against them by their own letters. It seems evident from this history, that recourse to arms, in the first instance at least, was had by the party of the Remonstrants, and in opposition to existing laws. This is not generally understood. The rights of conscience, and the toleration aiising from the recognition of it, seem to have been equally unthought of by both parties. HISTORY or PRECEDING EVENTS. 67 reformed churches ; it seemed good also, to their Illustrious Mightinesses, to invite, from all the reformed churches of the neighboring kingdoms, principahties, and republics, some theologians, distinguished for piety, learning, and prudence, that they might support by their judgments and counsels the deputies of the Belgic churches ; and that so these contro- versies, having been examined and thoroughly discussed, as it were by the common judgment of all the reformed churches, might be composed so much the more certainly, happily, safely, and with the greater benefit. Dec. 11, 1617.] This decree having been made, the Remonstrants began in a wonderful manner to make disturb- ances, and proposed various other projects {concepiibus) by those who were attached to their cause, in endeavoring to overturn it and render it of no effect ; in Holland indeed, they themselves, by their favorers, demanded a provincial Synod, against which a little while ago they had entertained so strong an aversion, {tantopere ahhorruerant. ) And because measures had been devised for calling foreign theologians to the national Synod, they thought that to this provincial Synod, if so it seemed good, some foreign theologians might be (invited.) But it was answered, that indeed a provincial Synod had formerly been demanded by the churches of Holland, when no hope appeared of obtaining a national Synod, and when the controversies were confined within the boundaries of the churches of Holland alone ; but now, because the calling of a national Synod had been decreed, and the evil had diffused itself through all the provinces, so that it could not be taken away by the Synod of one province, it was at this time altogether unreasonable to think of a provincial Synod, for the composing of these controversies. Because, in like manner, as it behoved particular Synods, in each of the provinces, to precede the national Synod ; so in Holland also, both North and South (Holland) particular Synods would precede. Yet the Remonstrants, by their favorers, pressed eagerly and urged such a Synod ; either, because they thought, that it would less obstruct their cause, as they had in Holland so many great men and even pastors favoring them ; or that they might by this tergiversation absolutely hinder the calling of the national Synod. But when they themselves saw, that this demand was too unjust for them easily to persuade (the granting of) it; they fled to a new exception, and desired (or proposed) that this case should be deferred, (or reserved) to a general council {(zcumenicam,) But it was answered them. 68 HISTORY OF PRECEDING EVENTS. That it was most uncertain, whether or when a general councif could be called ; yet that these evils required a present remedy, and that this national (Synod) about to be called by the Illustrious and most powerful the States General, would be as it were an oecumenical and general (council;) when deputies from almost all the reformed chiu'ches would be present at the same. If they should account themselves aggrieved by the judgment of such a Synod, it would always be entire and lawful to them to appeal from this national to a general council ; provided only, that in the mean time they obeyed the judgment of the national Synod. By these evasions and subterfuges they effected, that the letters of convocation were for some little time delayed ; and it was necessary that the day appointed for the meeting should be changed and deferred.* In the mean while that most Illustrious person, Dudley Carleton,in the convention of the Illustrious and most powerful the States General, publicly complained, that the honor of his master, the most Serene the King of Great Britain, had been very unworthily and impudently reviled, in the infamous libel (or pamphlet) Bilancis, which the Remonstrants, even after the edict of their Highnesses, had taken care should be printed again, having been translated into the French language ; and having briefly and solidly refuted most of the objections of- the Remonstrants, he explained to the Illustrious and most powerful the States General, what method the most powerful King of Great Britain was accustomed to employ, in settling controversies concerning religion or doctrine ; which, because it agreed with the decree of the Illustrious the States General, it more and more confirmed their Illustrious Highnesses in this holy determination. The most ample also the Magistracy of the city of Amsterdam, having communicated counsel previously with the pastors of that church, and others called together for this cause, propounded in writing many and very weighty reasons, in the convention of the Illustrious the States of Holland and West Friezland, in which it was most evidently demonstrated, that these controversies could not be determined at this season by any other method, than by a national Synod ; at the same time they most sohdly answered * The conduct of the Remonstrants on this occasion, evidently resem- bled that of an accused person, who, instead of demanding a fair »riaL objects to the authority of the court, challenges the jurymen, anji endeavors to find out flaws in the indictment, and adopts every evasion to escape tlie trial, which can be suggested by his solicitor or counsel. HISTORY OF PRECEDING EVENTS. 69 all the objections of the Remonstrants, and all their projects, concerning a provincial Synod, and also concerning a general council. Soon after likewise the most ample the Magistracy of the city of Enchusen, having exhibited many reasons, in writing also, approved the same. These reasons were after- wards made public ; that it might be evident to all men, how unjustly the Remonstrants and their favorers acted, because they obstinately resisted the calling of a national Synod, by these new projects, and eluded {subterfugerent) its decision. The illustrious the States General, as they judged that this thing so entirely necessary, and for the most just and weighty causes already decreed, was not to be any longer delayed, on account of projects and shiftings of this kind ; again decreed, that the convocation of a national Synod, without any delay or adjournment, should be immediately instituted ; and they detennine, that the city Dordrecht (or Dort) should be the place of its meeting ; the day, the first of the next November. When some persons among the States of Holland and West Friezland, favoring the cause of the Remonstrants, opposed themselves to this decree, in the convention of the Illustrious and most powerful the States General, who complained, that an injury was done to the majesty, the right, and finally, the liberty of that province ; the Illustrious and most powerful the States General, declared by public letters, that they did not purpose, by this convocation of a national Synod, that any thing should be taken away from, or lessened in the majesty, right, or liberty, of any province ; but that this was the sincere intenfion of their Highnesses, that without any prejudice of any province, and even of the union and confederation, by the ordinary decision of a national Synod, the ecclesiastical con- troversies alone that had arisen concerning doctrine, which pertained to all the reformed Belgic churches, should lawfully iDe determined to the glory of God, and the peace of the republic and of the churches. They then addressed letters to the States of each of the provinces, in which they declared, that it had been determined by them, to call together, in the name of the Lord, from all the churches of these provinces a national Synod, on the first of November ensuing ; that by this method the controversies which had arisen in the same churches, might be lawfully examined and settled in a bene- ficial manner, (truth being always preserved.) At the same time they admonished them, that as soon as they could, they would call a provincial Synod in their own provinces, after the accustomed maimer ; from which six pious and learned 70 HISTORY OF PRECEDING EVENTS. men, and greatly loving peace ; namely, three or four pastors, with two or three other proper persons, professing the reformed religion, might be deputed, who in the aforementioned national Synod, according to the laws constituted by them, (a copy of which they transmitted,) might examine those controversies €ind take them away, truth being preserved, (or safe, salva veritate.) To the Gallo-Belgic churches also (of French Flanders,) which used to constitute a peculiar Synod among themselves, seeing they had been dispersed through ail these provinces, they addressed letters of the same kind. These letters having been received, the Illustrious the States of each of the provinces, called together the provincial or particular Synods of their own churches ; in which the grievances might be proposed which were to be carried to the national Synod, the persons to be sent out to the same be deputed, and the commands with which these w ere to be furnished, framed by tlie common suffrages of the churches. These things were transacted in each of the provinces, in the manner hitherto in use in these reformed churches ; except that in Holland and in the province of Utrecht, because of the very great number of the Remonstrants, the customary method could not in all things be observed. For when in Holland separations had been made in some of the classes, so that the Remonstrants held their own class-meetings apart, and the other pastors their's also ; it seemed proper to the most Illustrious the States of that province, that of the classes, in which a separa- tion of this kind had not been made, four should be deputed by the majority of votes, in the manner hitherto customary, who with the ordinary power might be sent forth to the particular Synod ; but in the other classes, for the sake of avoiding confusion, the Remonstrants should appoint two, and tJie other pastors in like manner two, who mught be sent with equal power to the particular Synod. In the province of Utrecht, the churches had not been distributed into certain classes ; wherefore it pleased the most Illustrious the States of that province, that all the Remonstrants should meet together apart in one Synod ; but the rest of the pastors, who did not follow the opinion of the Remonstrants, of whom there still remained no small number, in another (Synod ;) and that from each Synod and party, three should be sent forth to the national Synod with the power of judging. But the church of Utrecht, as it had been torn asunder into pa,rtiea, of which the one followed the opinion of the Remonstrants, but the other disapproved of it ; and this (party) recently set HISTORY OF PRECEDING EVENTS. 71 at liberty from the oppression of the Remonstrants, had not made provision for stated pastors, but used at that time the ministry of John Dipetzius, a pastor of Dort ; it so happened that he was lawfully deputed by another Synod, in the name of the churches of Utrecht, which did not follow the opinion of the Remonstrants. But when the Synod of the churclies of Gueldria and Zutphan, had been assembled at Arnhem,. the Remonstrant deputies from the class of Bommellien refused to sit along with the rest, unless previously certain conditions had been performed to them, which the Synod judged to be opposed to the decree of the Illustrious the States. And when ten articles had before this been offered by thb Remonstrants of the class of Neomage, Bommelli, and Tiel, to the Illustrious the States of Gueldria, and to the co]jnsellors of the same, which they intimated to be taught by the rest of the pastors ; it had been enjoined on them, that they should publicly name those pastors who taught these things, in order that they might be cited before the Synod, that it might in a legal manner be examined, whether the matter were so indeed. For it was evident {coiistahat) that those articles had been framed by the Remonstrants in a calumniating manner, in order to excite odium {ad conflandam invidiam) against the rest of the pastors, before the Supreii^ magistracy. But they were not able to name any one in the whole province, except the pastor of Hattemis, who had abun- dantly cleared himself to the class ; and when the Synod nevertheless was willing to cite him, that he might be heard before them, the Remonstrants no further pressed it. Certainly Henry Arnoldi, a pastor of Delph, who was present in the name of the churches of South Holland, declared that there was no one in South Holland who approved or taught these things.* Therefore the Synod severely reproved them for these atrocious calumnies ; and at the same time declared, that the churches of Gueldria did not embrace or approve the doctrine contained in these articles, as it was set forth by them ; though there were in them some sentences, which, taken apart, and in an accommodating sense, could not be disap- * In like manner it is at this day confidently asserted liy writers, who, on one account or another, are regarded as worthy of credit ; and thus it is generally believed, that there are a numerous set ol" men in Britain, called Calvinists, or Methodists, or evangelical preucliers, who preach doctrines, defined and stated by the writers, and justly deemed absurd and pernicious ; who, it' they were thus autiioritatively called on to prove their assertions, would scarcely be able to substantiate the charge on one individual of the whole company. 72 HISTORY OP PRECEDING EVENTS. proved. Then at length, having confessed the crime of a calumny into which they had been driven [impacted caliimnice,) they requested forgiveness of it {earn deprecati sunt.) There was then drawn up in the same Synod, a state of the contro- versy between the Remonstrants and the rest of the pastors, which afterwards was exhibited to the national Synod. And .as there were many pastors in that province, of whom some had been suspected of various other errors besides the five articles of the Remonstrants, others had illegally intruded into the ministry, and finally others were of profligate life ; some of them having been cited before the Synod, for these causes were suspended from the ministry; but by no means because of the opinion contained in the five articles of the Remon- strants, which were reserved to the national Synod. The cause of the rest, having been left in the name of the Synod, was referred to some persons deputed by it, to whom the Illustrious the States likewise joined their own delegates. These causes, having been fully examined in their classes, they suspended certain of them from their ministry, and others they entirely removed. In the mean while the Illustrious the States General, when they had several times commanded those of Utrecht especially, to dismiss the new soldiers, and those who, it appeared, had been levied for this purpose also, that the execution of the decrees of the future national Synod, if perhaps the Remon- strants could not approve of them, might be hindered by an armed force ; determined that all these soldiers, of which there were now some thousands, should, as soon as possible, be disbanded and discharged by their authority. And when this measure had been carried into efiect by the most Illustri- ous the Prince of Orange, with incredible fortitude of soul, prudence, dexterity, and promptitude, without any effusion of blood ; and their principal officers, who had endeavored by force to resist this disbanding of them, had been committed to custody ; John Utenbogardus, James Taurinus, and Adol- phus Venator, conscious in themselves of criminality, {male sibi conscii,) having deserted their churches, fled out of fede- rated Belgium , as likewise did a short time after Nicolas Grevinchovius, having been cited by the court of Holland to plead his own cause. And when a particular Synod in South Holland had been called atDelph, most of the Remonstrants, despising the before mentioned decree of the Illustrious the States, refused to depute any person to the Synod ; and, hav- ing presented a little suppliant book {lihello supplier) to the HISTORY OF PRECEDING EVENTS. 73 Illustrious the States of Holland and West Friezland, they petitioned that, instead of the national Synod now proclaimed another convention instituted according to the same twelve conditions, which those who were cited afterwards laid before the national Synod, might be called. The Illustrious the States, having heard the judgment of the Synod of Delph concerning this demand, (which also was inserted in these acts,) commanded them to obey the constituted order, and the mandates of the Illustrious the States ; and moreover, fully to state their opinion comprised in writing, concerning the articles proposed in the conference at Delph, in the year 1613; and to add all their considerations, which they had respecting the Confession and Catechism of these churches. They exhibited the declaration of their opinion on the before mentioned articles, which afterwards, having been translated into Latin by the delegates of this Synod, was communicated to the national Synod : but, in the place of considerations, they sent some things gathered out of the writings of certain learned men, as if opposite to the Confession and the Cate- chism. Before this Synod, John Utenbogardus, and Nicolas Gre- vinchovius were cited : and when the former, as a fugitive (profugiis,) dared not to appear, but the latter contumaciously refused, the accusations produced against them having been examined, each of them was, by the judgment of this Synod, removed from the ecclesiastical ministry. But when in South Holland, besides these two, there were many others, of whom the most, in these dissentions, had been obtruded on unwillmg churches, without a lawful vocation ; and others, who besides these five articles, had moreover scattered many Socmian errors, others had grievously offended the churches by wicked and turbulent actions, and others finally led a profane life ; it was judged necessary, in order that the churches should he purified from these scandals, and the discipline of the clergy as it is called, which had fallen into decay, should at length Ive restored, that all these disorderly (ala.y.TSi) pastors should be cited, that they might render before the Synod, an account, as well of their vocation, as of their doctrine, and also of their life ; which seemed proper to be done, even for this cause also, before the national Synod, that if perhaps any should deem themselves aggrieved by the sentence of the Synod, or its deputies, they might appeal to the judgment (of the national Synod.) Certain of these appeared, whose causes having been duly examined, some of them were suspended froni 8 74 HISTORY OF PRECEDING EVENTS. their office, and other wholly set aside. But as to those, who because of the shortness of the time, having been cited, could not be heard, and those, who, having been cited, had not appeared ; five pastors were deputed, to whom the Illustrious the States joined also three deputies, who might take cogni- zance of their cause, and give sentence upon it in the name of the Synod. But it was expressly enjoined to these deputies, not to fix any censure on any one, because of the opinion expressed in the five articles of the Remonstrants ; forasmuch as the judgment concerning the same had been reserved en- tire to the national Synod. But they, though they every where, on the afore mentioned most weighty causes, even during the national Synod, suspended many, partly from the office of teaching, and partly entirely set them aside; yet marked no one with any censure because of the opinion of the five articles, as it may be evidently shewn from their very acts.* In North Holland, matters were conducted after the same method, in the Synod of Horn, in which the pastors of Horn, John Yalesius, John Rodingenus, and Isaac Welsin- gius, having been suspended from the office of teaching, appealed to the national Synod. And when the deputies of this Synod, along with the delegates of the Illustrious the States, examined, in the Class of Alcmar, the cause of John Geystran, a pastor of Alcmar, and of Peter Geystran, his brother, a pastor of Egmond ; it was detected, that they had been evidently addicted to the blasphemous and execrable errors of Socinus, as it appears from their own confession ; which, because it was publicly read in the national Synod, with the horror of all men, is likewise inserted in these acts. In the Synod of the Transisulanian churches, some of the Remonstrants were commanded to render an account of their doctrine and actions ; and when among them four pastors of the church of Campe, Thomas Goswin, Assuerus Matthisius, John Scotleru.^, and above all Everard Voscuhus, had been accused of many ^Tors, and of various turbulent actions ; the cause having been examined, it seemed good to reserve it for the natio lal Synod ; even as it was afterwards brought before the saho. In the other provinces, because' no mani- fest Remonstrants were found, the Synods there held, duly prepared all things with less labor, after the accustomed man- ner, for the niidonal Synod. * The appeal is thus made to the registered acts of these deputies, evidently becaii 'ord ; s:.ch as true faith in Christ, filial fear of God, sorrow for sill, according unto God {"kv^ri xara 0£ov — " Godly sor- ro w,'''|) hungering and thirsting after righteousness, &c.J 13. From the sense and assurance {certihidine) of this election, the children of God daily find greater cause of humbling themselves before God, of adoring the abyss of his mercies, of purifying themselves, and of more ardently loving him reciprocally, who had before so loved them : so far are they from being rendered, by this doctrine of election, and the meditation of it, more slothful in observing the divine com- mands, or carnally secure. § Wherefore, by the just judg- * Matt. xi. 26. Eph. i. 5. 1 Tim. i. 9. Jam. i. 18. t 2. Cor. vii. 10. Gr. i How different is this from the generally circulated opinion, that they "vvlu) believe election, in the Calvinistic sense, are taught to assume it a certainty, that they are the elect without further evidence ! In this tlie vehement opposers, and the perverters of the doctrine, seem to comcide; but no more with the Synod of Dort, tlian witli St. Peter's exhortation* 2 Pet. i. 5—10. § 1 Cor. XV. 58. Col. iii. 13, 14. 1 John, iii. 2, 3. ARTICLES OF THE SYNOD OF DORT. 91 ment of God, it is wont to happen to those who either are rashly presuming, or idly and £rowa.rd\y prating {fabnlantes) about the grace of election, that they are not willing to walk in the ways of the elect. 14. But as this doctrine of divine election, in the most wise counsel of God was predicated by the prophets, by Christ himself and by the apostles, under the Old, as well as under the New Testament, and then committed to the monu- ments of the sacred Scriptures ; so it is to be declared at thii? day by the church of God, to whom it is peculiarly destina- ted, with a spirit of discrimination, in a holy and religious manner, in its own place and time, all curious scrutinizing the ways of tlie Most High being laid aside : and this to the glory of the most holy divine name, and for the lively solace of his people.* 16. Moreover, Holy Scripture doth illustrate and commend to us, this eternal and free grace of our election, in this niore os|>ecially, that, it doth also testify all men not to be elected, but that some are non-elect, or passed hj in the eternal elec- tion of God, whom truly God, from most free, just, irrepre- hensible, and immutable good pleasure, decreed to lea'v'e in the common misery, into which they had, by their oicn faulty cast tliemselves, and not to bestow on them living faith, and the grace of conversion; but, having been left in their o-wn ways, and under just judgment, at length not only on account of their unbelief, but also of all their other sins, to condemn andeternally punish themto the manifestation of his own justice. | And this is ♦ Election, as a part of divine revelation, and of the "whole counsel of God," must be preached : we must " not slnm to declare it ;" for in doing BO, what do we, but presume ourselves wiser than he who revealed it as n girt of his counsel ; and decide that it ought not to have been reve-aJed ? ut this declaration must be made, with " discrimination, in a holy and reUgious manner, &c." Thus declared in its proper connection, applicik- tion, and proportion^ as in the sacred scriptures, it will greatly conduce to improve tlie true believer's chax-acter, liis himiility, gi-atitude, admiring love of God, meekness, compassion, and good will to man, as well as liis comfort and joy of hope. It will also exhibit the gospel of most iti^a and ricli gi-ace, m its unclouded glory, cast a clearer light on every other part of divine trutli ; and secure to the Lord alone, the whole honor of man's salvation. Yet the same doctrine, rashly, indiscriminately, and dispro- portionately preached; and not properly stated and improved, does immense mischief. t "He" (God) "secluded from saving grace all the rest of mankind {except a very small number) and appointed them by the same decree to eternal damnation, withmd any regard to their infidelity and impenitency.^ Heylin's Abbreviation. Is not this a direct violation of tlie command, " Thou shall not bear false witness against thy neighbor ?" Or Eire not 92 ARTICLES OF THE SYNOD OF DORT. the decree of reprobation, which determines that God is in no wise the author of sin, (which to be thought of is blas- phemy,) but a tremendous, irreprehensible, just judge and avenger. 16. Those who do not as yet feel efficaciously in them- selves a lively faith in Christ, or an assured confidence of heart, peace of conscience, earnest desire {studium) of filial obedience, glorying in God through Christ, yet nevertheless use the means by which God has promised to work these things in us, ought not to be alarmed by the mention of rep-o- haiion^ nor reckon themselves to be reprobate ; but to use diligently the means of grace, and ardently to desire, and reverently and humbly to expect the period of more abounding (or fructifying, uberius) grace. And much less should those persons be terrified by the doctrine of reprobation, who, when seriously converted to God, simply desire to please him, and to be delivered from the body of death, yet cannot attain tc» what they wish in the path of faith and piety ; because the merciful God hath promised that he will not "quench the smok- mg flax, nor break the bruised reed."* But this doctrine is justly for a terror to those who, forgetful of God and the Saviour Jesus Christ, have delivered themselves wholly to the cares and carnal pleasures of the world, so long as they are not in earnest {serio) converted unto God. 17. Seeing that we are to judge of the will of God by his word, which testifies that the children of believers are holy, not indeed by nature, but by the benefit of the gracious cove- nant, in which they are comprehended along with their parents: pious parents ought not to doubt of the election and salvation of their children, whom God hath called in infancy out of thi« life.t IS. Against those who murmur at this grace of gratuitous election, and the severity of just reprobation, we oppose this Calviiiists to be considered as neighbors l^y Anti Calvinists ? And do not they who retail the false accusation, intentionally, or heedlessly share a measiu'e of the criminahty ? Is tliis the moral practice, which is contended for by Anti Calvinists? * " Fui*thermore, we must receive God's promises, in such wise, as they be generally set forth to us in holy scripture, and that will of God is to be followed, which we have expressly declared to us in the word of God." Art. xvii. Church of England. John vi. 37 — 40. t The salvation of the offspring of believers, dying in infancy, is here scripturally stated, and not limitecl to such as are baptized. Nothing is said of the children of unbelievers dying in infancy ; and the scriptiu-e says nothing. But why might not these Calvinists have as favorable a hope of all infants dying before actual sin, as Anti Calvinists can have ? ARTICLES OF THE SYNOD OF DORT. 93 word of the apostle : " man, who art thou that replie^t against 0001?" Rom. ix. 20. And that of our Saviour: "Is it not lawful for me to do what I will with mine own ?" Matt, XX. 15. Vie indeed, piously adoring these mysteries, exclahn with the apostle " the depths of the riches both of the wisdom and knowledge of God I How unsearchable are his judgments, and his ways past finding out ! For who hath known the mind of the Lord, or who hath been his counsel- lor ! Or who hath first given to him, and it shall be recom- pensed to him again ! For of him, and through him, and to him, are all things : to whom be glory for ever. Amen."* These eighteen articles concerning predestination arc abbreviated by Dan. Tilenus, and reported by Heylin, in the following single article. OF DIVINE PREDESTINATION. " That God, by an absolute decree, hath elected to salva- tion, a very small number of men without any regard to their faith and obedience whatsoever ; and secluded from saving grace all the rest of mankind, and appointed them by the same decree to eternal damnation, without any regard to their infi- delity and impenitency." I have long been aware, that there is " no new thing under the sun ;"| and that " speaking all manner of evil falsely," of the disciples of Christ, is no exception to this rule ; and that misrepresenting and slandering men called Calvinists, has been very general, ever since the term was invented: but I own, I never before met with so gross, so barefaced, and inexcu- sable a misrepresentation as this, in all my studies of modern controversy. It can only be equalled by the false testimony borne against Jesus and his apostles, as recorded in holy writ. But is that cause likely to be in itself ^oorf, and of God, which needs to be supported by so unhallowed weapons ? ♦ A more appropriate and scriptural conclusion of these articles, can- not even be imagined. t Ecc L 9, 10. 94 ARTICLES OF THE SYNOD OF DORT. REJECTION OF ERRORS BY WHICH THE BELGIC CHURCHES HAVE FOR SOME TIME BEEN DISTURBED. The orthodox doctrine of election and reprobation, having been stated, the Synod rejects the errors of those, 1. Who teach that " the will of God, concerning the saving of those who shall beheve, and persevere in faith and the obedience of faith, is the whole and entire decree of election unto salvation ; and that there is nothing else whatever con- cerning this decree revealed in the word of God." For these persons impose upon the more simple, and manifestly con- tradict the sacred scripture, which testifies, not only that God will save those who shall believe, but also that he hath chosen certain persons from eternity to whom, in preference to oth- ers, (prcK aliis) he may, in time, give faith and perseverance : as it is written : "I have made known thy name unto the men whom thou hast given me." John xvii. 6. Also, " As many as were ordained unto eternal life believed." Acts xii. 48. And, " He hath chosen us before the foundation of the world, that we should be holy, &c." Eph. i. 4. 2. Who teach that " the election of God- to eternal hfe is of different kinds {multiplicem :) one, general and indefinite ; another, singular and definite : And again, this either incom- plete, revocable, not peremptory, or conditional ; or else com- plete, irrevocable, peremptory, or absolute." In like manner, '* that one election is to faith, another to salvation : so that there may be an election to justifying faith, without a peremp- tory election to salvation." This is indeed a comment excogi- tated by the human brain -svithout the scriptures, corrupting the doctrine of election, and dissolving this golden chain of salvation : " Whom he predestinated, them he also called ; whom he called, those he also justified ; and whom he justi- fied, those he also glorified." Rom. viii. 30.* 3. Who teach, " that the good pleasure and purpose of God which the scripture mentions in the doctrine of election does not consist in this, that God before selected certain men above the rest {prcB aliis ;) but in this, that God chose, that ♦ "They be called according to God's purpose by his spirit working in due season ; they through grace obey the callmg, they be justffied freely, tliey be made the children of God by adoption, they be made like the unage of the only begotten Son Jesus Christ, they walk religiously in good works, and at length by God's mercy they attain to everlasting feli- city." Art. xvii. ARTICLES OF THE SYNOD OF DORT. 95 from among all possible conditions, (among which are also the works of the law,) or from the order of all things, the act of faith, ignoble in itself, and the imperfect obedience of faith, should be the condition of salvation ; and willed {voluerii) graciously to account this instead of perfect obedience, and to judge it of the reward of eternal life. For by this perni- cious error, the good pleasure of God and the merit of Christ are enervated, and men are called away by unprofitable dis- putations, from the truth of gratuitous justification and the simphcity of the Scriptures ; and that of the apostle is accu- sed of falsehood : *' God hath called us with a holy calling ; not of works, but of his own purpose and grace, which was given us in Christ Jesus, before the world began." 2 Tim. 1. 9.* 4. Who teach that " in election to faith tliis condition is; pre-required, that man should rightly use the light of nature, that he should be honest, lowly, humble, and disposed for eternal life, as if, upon these things, in some measure, may election depend." For they savour of Pelaoius, and by nc means obscurely accuse the apostle of falsehood in vtTiting. " Among whom we also had our conversation in times past, in the lusts of the flesh, fulfilling the desires of the flesh and of the mind ; and were by nature the children of wTath. even as others. But God, who is rich in mercy, for his great love wherewith he loved us, even when we were dead in sins, hath made us ahve together with Christ, (by grace ye are saved.) And hath raised us up together in heavenly places in Christ Jesus, that in the ages to come, he might show the exceeding riches of his grace, in his kindness towards us through Christ Jesus. For by grace are ye saved, through faith ; and thri^ not of yourselves ; it is the gift of God ; not of works, le.^t any man should boast." Eph. ii. 3 — 9. 1 5. Who teach that " election of individuals to salvatior;. * " We are accounted righteous before God only fur the merit of our Lord and Saviour Jesus Christ, by faith, and not for our own works or deservin^s." Art. xi. " Faith is the only hand -vvhicli putteth on Christ unto justification ; and Christ the only gannent which, Ijcing so put on, covereth the shame of oiu* defiled nature, hideth the imjjerfection of our works, preserveth us blameless in the sight of God ; before whom other- wise, the weakness of our faith were cause sufiicient to make us culpable : yea, to shut us from the kingdom of heaven, where nothing that is not absolute can enter/' Hooker. The error refuted in this article, is a? contrary to the doctrine of our church, as to that of the Synod of DorL t This error requires from unregenerate man, and ascribes to nature, that which is the effect of regeneration and grace. Prov. xvi. 1. James i. 15 — 17. Second Collect, Evening Service. 96 ARTICLES OF THE SYNOD OF DORT. incomplete and not peremptory, is made from foreseen faith, repentance, and sanctity and piety begun, and for some time persevered in : but that complete and peremptory election is from tlie foreseen final perseverance of faith, repentance, ho- liness and piety : and that this is the gracious and evangelical worthiness, on account of which, he who is elected, is more deserving than he who is not elected : and therefore, faith, the obedience of faith, holiness, piety, and perseverance, are YKft the fruits or effects of immutable election to glory, but tlie conditions and causes required beforehand, and foreseen as if tliey were performed in the persons to be elected, without which there cannot be complete election." This is what oppo- ses the whole scripture, which every where assails {ingerit) our ears and hearts with these and other sayings: " Election is not of works, but of him that calleth."' Rom. ix. 11. " As many as were ordained to eternal life, believed." Acts xiii. 48. " He chose us to himself, that we might be holy." Eph. i. 4. "Ye have not chosen me, but I have chosen you." John XV. 16. " If it is of grace, it is not of works." Rom. xi, 6. " Herein is love : not that we loved God, but that he loved us, and sent his own Son." 1 John iv. 10.* 6. Who teach that, " not all election to salvation is immu- table, but that some elect persons, no decree of God prevent- ing (obstante^) may perish, and do perish eternally." By which gross error, they make God mutable, subvert the con- solation of the godly concerning the stability of their election, and conti-adict the sacred scriptures, whereby we are taught that the elect cannot be deceived : Matt. xxiv. 4. that " Christ lovses not those who were given to him by the Father." John vi. 39^. That "those whom he (God) hath predestinated, called, and justified, them he also glorifies." Rom. viii. 30.1 7. Who teach that " in this life there is no fruit, no sense, no certainty of immutable election to glory, except from a rautabie and contingent condition." But, besides that it is absurd to mention an uncertain certainty, {ponere incertam certitudinem,) these things are opposite to the experience of the saints, who, with the apostle, exult in the consciousness of tlieir election, and celebrate this benefit of God ; who rejoice with the disciples, according to Christ's admonition, * Some of the texts here adduced seem not decidedly conclusive, but may be otherwise explained ; but others might easily be substituted, F^\. il 4, 5, 9, 10. 2 Tim. i. 9. James L 17, 18. 1 Pet. 1, 2. t John X. 27—30. 2 Thess. ii. 13, 14. 1 Pet. i. 5. 23—25. I John ill 9. V. 18. ARTICLES OF THE SYNOD OF DORT. b)/ *that their names are writtten in heaven." Luke x. 20. ^Vho finally oppose the feehng of election to the fiery darts )f diabolical temptations, inquiring, " Who shall lay any thing » the charge of God's elect." Rom. viii. 33.* 8. Who teach that " God has not decreed from his own mere just will, to leave any in the fall of Adam, and in the 3ommon state of sin and damnation, or to pass them by in the communication of grace necessary to faith and conver- sion." For that passage stands firm, " He hath mercy on whom he will have mercy, and whom he will, he hardeneth." Rom. ix. 18. Also, "I glorify thee, Father, Lord of heaven and earth, for that thou hast hid these things from the wise and prudent, and hast revealed them unto babes ; even so Father, for so it hath pleased thee." Matt. xi. 25, 26. 9. Who teach that " the reason why God sends the gospel to one nation rather than another, is not the mere and sole good pleasure of God ; but because this nation is better and more deserving than that to which the gospel is not commu- nicated." Yet Moses recalls the people of Israel from this, saying, " Behold the heavens, and the heaven of heavens is the Lord thy God's ; the earth also, with all that therein is: only the Lord had a delight in thy fathers to love them ; and he chose their seed after them, even you above all people, as I it is this day." Deut. x. 14, 15. And Christ: "Woe unto 'thee, Chorazin ! Woe unto thee, Bethsaida! for if the mighty works that are done in thee, had been done in Tyre and Sidon, they would have repented long ago in sackcloth and ashes." Matt. xi. 21. | . " That we thus think and judge, we testify by the subscrip- tion of our hands." Then follows a list of the names of all those who subscrib- ed and attested these articles, and refutations, among whom are found, George, bishop of LandafT, John Davenant, pres- byter, doctor, and public professor of sacred theology in the * See article xii. on Predestination. " The godly consideration of pre- destination and our election in Christ, is full of sweet, pleasant, and un- speakable comfort to godly persons ; and such as fed in themselves tlie working of the Spirit of Christ, mortifying the works of the flesh, and th eir earthly members, and drawing up their minds to high and heavenly th ings ; as well because it doth greatly establish and confirm their faith of eternal salvation, to be enjoyed through Christ, as because it doth fer- vently kindle their love towards God." Art. xvii. of the Church of Eng- land. t This shews that the election of nations is really as opposite to th*' Anti Calvinists' ideas of divine justice as the election of individuals. 10 98 ARTICLES OF THE SYNOD OF DORT. University of Cambridge, and at the same time president j (prmses) of King's College. Samuel Ward, presbyter, Arch-1 deacon Fauntonnensis, doctor of sacred theology, and head of Sidney College of the University of Cambridge. Thomas Goad, presbyter, doctor of sacred theology, and preceptor of the cathedral church of St. Paul, London. Walter Bal- canqual {Scoto-Brittanus^) a Scotchman, presbyter, bache- lor of sacred theology, with very many others from various parts of the continent of Europe, amounting to above eighty. These were deputed by churches, differing from each other in various respects, episcopalians, presbyterians, and those in some of the regions which are generally accounted Lutheran, and men that occupied the most important stations in the church and universities of their several countries ; yet they all subscribed these articles of the Synod, agreeing in this respect though not in others. For it cannot be supposed, that they who opposed, or were much dissatisfied with any of the conclusions, would thus voluntarily and solemnly attest and subscribe the same decisions. This consideration should, in all reason., at least induce us to give these articles a candid and attentive examination, comparing them carefully with the scriptures of truth, and praying for the teaching of the Holy Spirit, that we may not be so left " to lean to our own under- standing," as to i^eject and even to revile that, which perhaps may, in great part at least, accord with the " sure testimony of God." CHAPTER II. UN THE DOCTRINE OF THE DEATH OF CHRIST, AND THROUGH IT THE REDEMPTION OF MEN. 1. God is not only supremely merciful, but also supremely just. And his justice requires (according as he hath revealed himself in the word) that our sins committed against his infi- nite majesty, should be punished, not only with temporal, but also with eternal sufferings,— of soul as well as of body ; which punishment we cannot escape, unless the justice of God be satisfied.* 2. But as we cannot satisfy it, and deliver ourselves from the wrath of God, God of infinite mercy gave to us his only begotten Son as a Surety, who, that he might make satisfac- tion for us, was made sin and a curse on the cross for us, or in our stead. "f 3. This death of the Son of God is a single and most perfect sacrifice and satisfaction for sins ; of infinite value and price, abundantly sufficient to expiate the sins of the whole world. J 4. But this death is of so much value and price, on this account; because the person who endured it is not only, truly and perfectly, a holy Man, but also, the only begotten Son of God, of the same eternal and infinite essence with God the Father and the Holy Spirit, such as it behoved our Saviour to be. Finally, because his death was conjoined with the feeling of the wrath and curse of God, which we by our sins had deserved. 6. Moreover, the promise of the gospel is, that whoso- ever believeth in Christ crucified, shall not perish, but have everlasting life. Which promise ought to be announced and proposed, promiscuously and indiscriminately, to all nations " Isa. xlv. 21. Rom. iii. 25, 26. t Isa. liii. 4—6. 10, 11. 2 Cor. v. 21. Gal. iii. 13. 1 Pet. ii. 24. iii. IS. t John i. 29. 1 John ii. 2. Prayer of consecration. Communion Ser- vice. Catechism, second instruction from the articles of the creed. 100 ARTICLES OF THE SYNOD OF DORT. and men, to whom God in his good pleasure hath sent the gospel, with the command to repent and believe. 6. But because many who are called by the gospel do not repent, nor believe in Christ, but perish in unbelief; this doth not arise from defect or insufficiency of the sacrifice offered by Christ upon the cross, but from their own fault.* 7. But to as many as truly beUeve, and through the death of Christ are delivered and saved from sin and condemna- tion, this benefit comes from the sole grace of God, which he owes to no man, given them in Christ from eternity. | 8. For this was the most free counsel, and gracious will and intention of God the Father, that the life-giving and sav- ing efficacy of the most precious death of his own Son, should exert itself in all the elect, in order to give them alone justi- fying faith, and thereby to lead them to eternal life : that is, God willed that Christ, through the blood of the cross, (by which he confirmed the new covenant) should, out of every people, tribe, nation, and language, ejjicacioushj redeem all those, and those only, who were from eternity chosen to sal- vation, and given to him by the Father ; that he should confer on them the gift of faith ; (which, as well as other saving gifts of the Holy Spirit, he obtained by his death ;) that he should cleanse them by his own blood from all sins, both original and actual, committed after, as well as before faith ; that he should preserve them faithfully to the end ; and at length present them glorious before himself, without any spot and blemish.J 9. This counsel, having proceeded from eternal love to the elect, from the beginning of the world to this present time, the gates of hell in vain striving against it, has been mightily fulfilled, and will henceforth also be fulfilled : so that indeed the elect may in their time be gathered together in one, and that there may always be some church of beUev-- * John iii. 19, 20. v. 44. Heb. iii. 5. t John i. 12. 1 Cor. XV. 10. Phil. i. 29. 2 Thess. ii. 1 1— 14. "We believe, that God, (after that the whole race of Adam had been thus pre- cipitated into perdition and destruction, by the fault of the first man) de- monstrated himself to be such as he is in reaUty, and to have acted as such, (prcestitisse) namely, both merciful and just ; merciful indeed in delivering and saving from damnation and death (intemtu) those, Avhom iu his eternal counsel, according to his gratuitous goodness by Jesus Christ om- Lord, he elected, without any respect to their works : but just, in leaving others in that their own fall and perdition, into which they had cast themselves headlong.'' Belgic Confession, Article xvi. t Johnvi. 37—40, 44, 65. Eph. v. 25— 27. 1 Pet. i. 2—5. Rev. v. 9, 10. ARTICLES OF THE SYNOD OF DORT. 101 ers founded in the blood of Christ, who may constantly love the Saviour, who for her, as a Bridegroom for his bride, gave up his soul upon the cross ; and perseveringly worship and celebrate him, here and to all eternity. These nine articles are thus abbreviated by Tilenus and Heylin. Art. II. Of the Merit and Effect of Christ's Death. "- That Jesus Christ hath not suffered death, but for those elect only; having neither any intent nor commandment from the Father, to make satisfaction for the sins of the whole world."* rejection of errors on the second chapter. The orthodox doctrine having been explained, the Synod rejects the errors of those, 1. Who teach, " That God the Father destined his own Son unto the death of the cross, without a certain and defin- ite counsel of saving any one by name, {nomination)^ so that its own necessity, utility, and meritoriousness, {dig- nitas) might be established unimpaired [sarta tecta) to the benefit obtained {impetralioni) by the death of Christ, and be perfect in its measures, [numtris) and complete and entire, even if the obtained redemption had not, in fact, been ap- plied to any individual." For this assertion is contumelious to the wisdom of God and the merit of Jesus Christ, and is contrary to scripture; as the Saviour says ; "I lay down my life for the sheep, and I know them." John x. 15. 27. And the prophet Isaiah concerning the Saviour : " When he shall give himself a sacrifice for sin, he shall see his seed, he shall prolong his days, and the will of Jehovah shall prosper in his hand." Isa. liii. 10. And finally, it overturns the arti- cle of faith by which we " believe the church. "J 2. Who teach " That this was not the end of the death of Christ, that he might, in very deed, confirm the new cove- * See Articles iv. v. fRev. xiii. 8. xvii. 8. xx. 15. I For in this case there might possibly have been no " church of God which he hath purchased with his own blood." Acts xx. 28. 10* 102 ARTICLES OF THE SYNOD OF DORT. nant of grace through his blood ; but only that he might ac- quire a bare right to the Father of entering again into some covenant with men, either of grace or of works." For this contradicts the scripture, which teaches, that" Christ is be- come the Surety and Mediator of a better covenant." Heb. vii. 22. And a testament is at length ratified in those that are dead. Heb. ix. 15. 17.* 3. Who teach that " Christ, by his satisfaction did not with certainty (certo) merit that very salvation and faith, by which this satisfaction of Christ may by effectually applied unto sal- vation ; but only that he acquired to the Father, power, and a plenary will, of acting anew with men, and of prescribing whatever new conditions he willed, the performance of which might depend on the free will of man ; and therefore it might so happen either that none or that all might fulfil them." Now these think far too meanly of the death of Christ ; they in no wise acknowledge the principal fruit, or benefit obtained by it, and recall from hell the Pelagian heresy.| 4. Who teach that " That new covenant of grace, which God the Father, through the intervention of the death of Christ, hath ratified with men, does not consist in this, that by faith, so far as it apprehends the merit of Christ, we are justified before God and saved ; but in this, that God, having abrogated the exaction of perfect legal obedience, imputes {reputci) faith itself, and the imperfect obedience of faith, for the perfect obedience of the law, and graciously reckons it as deserving of the reward of eternal life." For these con- tradict the scripture : " They are justified freely by his grace, through the redemption made in Jesus Christ, whom God hath set forth as a propitiation, through faith in his blood." Rom. ill. 24, 26.t * Lsa. xlii. 6. xlix. 8. Dan. ix. 27. Matt. xxvi. 28. Mark xiv. 24. Gr. Heb. ix. 13—23. xiii. 20. t That so large a body of learned theologians, collected from various clrarches, should unanimously, and without hesitation, and in so strong language, declare the error here rejected, to be the revival of the Pelagi- an heresy, may indeed astonish a.nd disgust numbers in our age and land, ■vvlio oppose something, at least exceedingly like this, against the doctrines called evangelical ; but it should lead them to reflect on the subject, and to pray over it. Are they not, in opposing Calvinism, i-eviving and propo- gating the heresy of Pelagius ? X "We of good reason and right, say with divine Paul, That ' we are justified by faith alone,' or ' by faith without the works of the law.' But, properly speaking, we by no means understand, that faith by itself, or o/ ilself, justifies us ; seeing it is that which becomes indeed as an instrument, by which we apprehend Christ our Righteousness. Christ therefore him- self is our Righteousness, who imputes unto us all his own merits ; but faith" ARTICLES OF THE SYxNOD OF DORT. 103 5. Who teach that " All men are taken into a state of recon- ciliation and the grace of the covenant ; so that no one on account of original sin is liable to damnation, or to be damned; but that all are exempt from the condemnation of this sin." For this opinion opposes the scripture, affirming, that "By- nature we are the children of wrath."* 6. Who usurp the distinction of impetration and application, that they may mstil this opinion into the unwary and inexpe- rienced ; that God, as far as pertained to him, had willed to confer equally upon all men the benefits which were acquired by the death of Christ : and that some rather than others (prce aliis) should be partakers of the remission of sins and eternal life, this discrimination depended on their free will, applying to themselves of the grace indifferently offered ; not from an especial gift of mercy operating effectually in them, that they, rather than others, should apply to themselves this grace. For these, while they pretend to propose to themselves this distinction in a wholesome sense, endeavor to give the people a taste of the pernicious poison of Pelagianism.y is an instrument, by wliich we are joined to him in the society or commun- ion of all his goctds, and are retained in it : insomuch that all these having been made om-'s, are more than sufficient for us for our absolution from sins." Belgic Confession, Art. xxii. * See on the third article of the Rejection of Errors, concerning divine predestination. •' Original sin, the fault and corraption of every man that is natm-ally engendered of the offspring of Adam, in every person born into this world, deserveth God's wrath and damnation. And althougk there is no condemnation for them that believe, and are baptized ; yet the apostle doth confess, that concupiscence and lust hath of itself the nature of sin." Art. ix. Church of England. " We believe, that the disobedience of Adam's sin, which they call original, (originis) hath been spread abroad, and poiu-ed out upon the whole human race. But origmal sin is the corruj^tion of the whole na- ture, arid hereditary vice, by which even infants themselves, in tlie moth- ers' womb are polluted : and which, as a certain noxious root, shoots forth (progerminat) every Idnd of sin in man ; and is so base and execrable be- fore God, that it suffices for the condemnation of the whole human race. Neither is it to be believed, that it is entirely extmguished or pulled up by the roots in baptism ; seemg that from it, as from a corrupt fountain, perpetual streams and rivulets continually rise and flow forth ; though it does not fall out to condemnation, and is not imputed, to the children of God : but is remitted to them by the pure grace and mercy of God ; not that they should fall asleep conficUng m this remission ; but that it should excite the more frequent groans (gemitus) in the faithful ; and that they should more ardently deshe to be freed from this body of death. Hence we condemn the error of die Pelagians, who assert, that original sin is no- thing but imitation." Phil. ii. 13. Jolin xv. .5. Psalm li. 7. Rom. iii. 10. Gen. vi. 3. John iii. 6. Rom. v. 14 Eph. ii. 5. Rom. vii. 18—24. Belgic Confession. jlCor. XV. 10. Eph. ii. 3— 6. Tit. iii. 4— 6. Art. x. of Chiu-ch of England, on Free will. " We believe, that the Holy Spiiit dwelling 104 ARTICLES OF THE SYNOD OF DORT. 7. Who teach that " Christ neither could nor ought to die' neither did he die, for those whom God especially {summe) loved and chose to eternal life, when to such there was no need of the death of Christ." For they contradict the apostle, saying, " Christ loved me, and gave himself for me." Gal. ii. 20. Also, " Who can lay any thing to the charge of God's elect ? It is God that justifieth. Who is he that condemneth ? It is Christ who died :" Rom. viii. 32, 34, doubtless, for them. And the Saviour who declared, "I lay down my life for my sheep." John x. 15. And, " This is my command, that ye love one another, as I have loved you; greater love hath no man than this, that he lay down his life for his friends." John XV. 12, 13. in our hearts, imparts imto us true faith, that we may attain to the true knowledge of this so great a mystery ; which faith embraces Jesus Christ, with all his merits, and claims it to itself, as its proper effect, and seek? thenceforth nothing beyond hun." Belgic Confession, Art. xxii. CHAPTERS III. Sc IV. UF THE DOCTRINE OF MAN'S CORRUPTION, AND OF THE METHOD OF HIS CONVERSION TO GOD. 1. Man, from the beginning was created in the image of God, adorned in his mind, with the true and saving knowledge of his Creator and of spiritual things, with righteousness in his will and heart, and purity in all his affections, and thus was altogether holy ; but, by the instigation of the devil and his own free will {libera sua voluntate,) revolting from God, he bereaved himself of these inestimable gifts ; and, on the con- trary, in their place, contracted in himself blindness, horrible darkness, and perversity of judgment in the mind ; malice, rebellion, hardness, in the will and heart ; and finally, impurity in all his affections. 2. And such as man was after the fall, such children also he begat : namely, being corrupted, corrupt ones ; corruptioa having been derived from Adam to all his posterity, (Christ only excepted,) not by imitation, as the Pelagians formerly would have it, but by the propagation of a vicious nature, through the just judgment of God.* 3. Therefore, all men are conceived in sin, and born the children of wrath, indisposed {inepti) to all saving good, prepense to evil, dead in sins, and the slaves of sin; -and, without the grace of the regenerating Holy Spirit, they neither are willing nor able to return to God, to correct their depraved nature, or to dispose themselves to the correction of it-t * " Hence we condemn the error of the Pelagians, who assert that this original sin {peccatum originis) is no other thing than imitation." Belgic Confession, Art. xv. " Original sin standethnot in the following of Adam {in imilatione Ad- ami) as the Pelagians do vainly talk {fabulantur) ; but it is the fault and corruption of the nature of every man, that naturally is engendered of the offspring of Adam, whereby man is very far gone {quam longissime distet) from original righteousness, and is of his own nature inclined to evil, &c. Art. ix. Church of England. t See on Rejection of Errors, chap. ii. Art. 6. 106 ARTICLES OF THE SYNOD OF DORT. 4. There is indeed remaining in man, since the fall, some light of nature, by the help of which, he retains certain notions concerning God and natural things ; concerning the difference of things honorable and shameful, and manifests some desire after virtue and external discipline : but, so far from his being able, by this light of nature, to attain to the saving knowledge of God, or to turn himself to him, he does not use it rightly in natural and civil things : nay, indeed, whatever thing it may at length be, he contaminates it all in various ways, and holds it in unrighteousness, which, when he does, he is rendered inexcusable before God.* 5. The reason (or purport or purpose, ratio,) of the deca- logue, particularly delivered from God, by Moses, to the Jews, is the same as that of the light of nature ; for when indeed it exposes the magnitude. of sin, and more and more convicts man of guilt ; yet it neither discloses a remedy, nor confers the power of emerging from misery ; so that, being rendered weak through the transgression of the flesh, it leaves him under the curse, and man cannot through it obtain saving grace.! 6. What, therefore, neither the light of nature nor the law could do, that God performs by the power of the Holy Spirit, through the word, or the ministry of reconciliation ; which is the gospel concerning the Messiah, by which it hath pleased God to save believers, as well under the Old, as under the New Testament. + 7. God revealed this mystery of his own will to fewer persons under the Old Testament ; but now, the distinction of people being taken away, he manifests it to more. The cause of which dispensation is not to be ascribed to the dig- nity (or worthiness) of one nation above another, or to the better use of the light of nature ; but to the most free good pleasure and gratuitous love of God. Therefore they to * Man, by the fall " entirely withdrew himself from God, (his true life,) and alienated himself, his nature having been wholly vitiated and corrupt- ed by his sin ; by vvhich it came to pass, that he rendered hmiself obnox- ious, as well to corporeal, as to spiritual death. Therefore having become wicked and pei-verse, and in all his ways and pursuits {studiis) corrupt, he lost all those excellent gifts, with which he (God) had adorned him ; so that only small sparks and slender remains (vestig'ia) of them are left to him, which yet suffice to render men inexcusable ; because whatever there is in us of light, hath been turned into blind darkness."* Belgic Confession, Art. xiv. * Rom. i. 18, 20. ii. 1, 12, 16. Eph. iv. 17—19. t Rom. iii. 20. v. 20. viii. 3. 2 Cor. iii. 7, 9. Gal. iii. 10, 22. i Rom. viii. 3, Gal. iii. 22. Heb. iv. 1, 2. xi. 7. " Both in the Old and ARTICLES OF THE SYNOD OF DORT. 107 whom, beyond and contrary to all merit, such grace is given {Jit) ought to acknowledge it with a humble and thanktul heart : in respect of the rest to whom this grace is not given, to adore with the apostle the severity and justice of the judg- ments of God, but by no means to scrutinize them curiously.* S. But as many as are invited by the gospel, are invited sincerely (or in earnest, serio.) For sincerely and most truly God shews in his word, what is pleasing to him ; namely, that they who are called should come to him. And he sincerely promises to all who come to him, and believe, the peace of their souls and eternal life.y 9. That many, who are called by the ministry of the gos- pel, do not come, and are not converted ; the fault of this is not in the gospel, nor in Christ offered by the gospel, nor in God inviting by the gospel, and conferring various gifts on them ; but in the persons themselves who are invited : some of whom being regardless, (or unconcerned, -sec^n-i',) do not admit the word of eternal life : others indeed admit it, {admit- tunf,) but do not receive {immittunt) it into their heart, so that they turn back after an evanescent joy of temporary faith : and others choke the seed of the word with the thorns of the cares and pleasures of the world, and bring forth no fruit ; as our Saviour teachesusinthe parable of the sower. Matt.xiii.J 10. And that others, who are called by the ministry of the gospel, do come and are converted, this is not to be ascribed to man, as if distinguishing himself by free \\'i\\{libero arbitrio) from others, furnished with equal or sufficient grace for faith and conversion, (which the proud heresy of Pelagius states,) but to God, who, as he chose his own people in Christ from eternity, so he also effectually calls them in time ; gives them repentance and faith ; and, having been rescued {erutos) from the power of darkness, translates them into the kingdom of his Son, that they may declare his energies {virhites) who called them out of darkness into this marvellous light ; and glory, not in themselves but in God : the apostolic scripture every where testifying this.§ New Testament, everlasting life is offered to mankind by Christ, who is the only Mediator between God and man, being both "Gotl and man." Art. vii. Chmxh of England. * See Rejection of Errors on first chapter, Art. ix. t Matt. xxii. 4—10. John vi. 37—40. Rev. xxi. 6. xxii. 17. I Luke vii. 12—15. John iii. 19—21. Heb. iii. 12, Gr. iv. 2. § " Whatever things are delivered to us concerning the free will {libeiv arbitrio) of man, these we deservedly reject ; because he is the slave of sin ; and man can do nothing of himself, unless it hath been given to him from 108 ARTICLES OF THE SYNOD OF DORT. 11. But, when God performs his good pleasure in his elect, or works in them true conversion, he not only provides that the gospel should be outwardly preached to them, and that their mind should be powerfully illuminated by the Holy Spirit, that they may rightly understand, and judge what are the things of the Spirit of God ; but he also, by the efficacy of the same regenerating Spirit, penetrates into the innermost recesses of man, opens his closed heart, softens his obdurate heart, circumcises his imcircumcised heart, infuses new quali- ties into his will, makes that which had been dead alive, that which was evil good, that which had been unwilling willing, and from being refractory, obedient; and leads and strength- ens it, that, as a good tree, it may be able to bring forth the fruit of good works.* 12. And this is that regeneration, which is so much declared in the scriptures, a new creation, a resurrection from the dead, a giving of life, {vivificatio,) which God without us (that is, without our concurrence,) worketh in us. And this is by no means effected by the doctrine alone sounding without^ by moral suasion, or by such a mode of working, that after the operation of God (as far as he is concerned) it should remain in the power of man, to be regenerated or not regenerated, converted, or not converted ; but it is manifestly an operation supernatural, at the same time most powerful, and most sweet, wonderful, secret, and ineffable in its power, according to the scripture (which is inspired by the Author of this operation) not less than, or inferior to, creation, or the resurrection of the dead : so that all those, in whose hearts God works in this heaven. Foi- who will dare to boast that he can perform whatsoever things he shall will ; when Christ himself saith, 'No one can come unto me, except the Father who sent me, shall draw him?' Who will boast his own Av ill, who hears, that 'the affections of the flesh are enmities against God?' Who will glory in his understanding, who knoAvs that the animal man is not capable of those things which are of the Spirit of God ? In fine, who Avill bring forAvard {proferat i7i medium) any thought of his own, Avho understands, that ' aa-c are not sufficient of ourselves to think any thing as of ourseh-es,' but that Ave are sufficient, all this is of God? That Avhich the apostle hath said ought to remain certain and firm :< ' It is God who worketh in us, both that we may be Avilling, and that we may effect (if) of his own most gratuitous benevolence.' Phil. ii. 13. For no mind, no will acquiesces in the will of God, in Avhich Christ himself hath not first worked ; Avhich he also teacheth, saying, ' Without me ye are able to do nothing.' " John xv. 5. Belgic Confession, Art. xiv. * Deut. XXX. 6. Ps. ex. 3. Bible translation. Jer. xxxi. 33. xxxii. 39. Ez. xi. 19. xxxvi. 25, 26. Zech.xii. 10. Matt. xi. 25, 26. John i. 12. iii. 3—6. vi. 44, 45, 05. Eph. ii. 4, 5. Phil. i. 13. Col. i. 13. 1 Thess. ii. 13, 14. Tit. iii. 4—6. 1 Pet. i. 3. ii. 9, 10. ARTICLES OF THE SYNOD OF DORT. 109 admirable manner, are, certainly, infallibly and efficaciously regenerated, and m fact {actu) believe.* And thus their will, being now renewed, is not only influenced and moved by God, but being acted on by God, itself acts and moves. Wherefore, the man himself, through this grace received, is rightly said to believe and repent."!" 13. Believers cannot in this Hfe, fully comprehend the manner of this operation : in the mean time, they acquiesce in it ; because, by this grace of God, they know and feel, that they believe in their heart, and love their Saviour. i4. Thus, therefore, faith is the gift of God ; not in that it is offered to the will of man by God, but that the thing itself is conferred on him, inspired, infused into him. Not even that God only confers the power of believing, but from thence expects the consent, or the act of believing : but that he, who worketh both to will and to do, worketh in man both to will to believe, and to believe itself, {et velle credere et ipsum cre- dere,) and thus he worketh all things in all. J 15. This grace God owes to no one. For what can he owe to him, who is able to give nothing first, that he may be recompensed ?§ Nay, what can he owe to him, who has nothing of his own but sin and a lie ? He, therefore, who receives this grace, owes and renders everlasting thanks to God : he who receives it not, either does not care for those spiritual things, and rests satisfied within himself; or, being secure, he vainly glories that he possesses what he has not. Moreover, concerning those who outwardly profess faith, and amend their lives, it is best to judge and speak after the example of the apostles: for the inmost recesses {penetrcdia) of the heart, are to us impenetrable. As for those who have not yet been called, it behoves us to pray to God, who calls the things which are not, as though they were : but in no wise are we to act proudly against them [adversvs superbiendwn eos est) as if we had made ourselves to differ. || 16. But in like manner, as by the fall man does not cease to be man, endowed with intellect and will, neither hath sin,, which has pervaded the whole human race, taken away the * John V. 21, 24, 25. Rom. vi. 4— 6. viii. 2. 2 Cor* v. 17, 18. Gal. vi. 15. Eph. i. 19, 20. ii. 6, 10. Col. ii. 12, 13. iii. 1. t Jer.xxxi. 18, 19. Acts iii. 19. v. 31. Rom. viii. 13. 2 Tim. ii. 25, 26. 1 Pet. i. 22. X "We believe that the Holy Spirit dwelling in our hearts doth impart to us true faith." Belgic Confession, Art. xxii. § Rom. xi. 35. II Rom. xi. 18—20. 1 Cor. iv. 6, 7. 11 110 ARTICLES OF THE SYNOD OF DORT. nature of the human species, but it hath depraved and spirit- ually stained it ; so even this divine grace of regeneration does not act upon men like stocks and trees, nor take away the proprieties (or properties, proprietates) of his will, or violently compel it while unwilling ; but it spiritually quickens, (or vivifies,) heals, corrects, and sweetly, and at the same time, powerfully inclines it : so that whereas before it was wholly governed by the rebellion and resistance of the flesh, now, prompt and sincere obedience of the Spirit may begin to reign ; in which the renewal of our spiritual will and our liberty truly consist. In which manner, (or for which reason,) unless the admirable Author of all good should work in us, there could be no hope to man of rising from the fall, by that/ree %vilU by which when standing, he fell into ruin.* 17. But in the same manner as the omnipotent operation of God, whereby he produces and supports our natural life, doth not exclude, but require the use of means, by which God, in his infinite wisdom and goodness sees fit to exercise this his power : so this fore-mentioned supernatural power of God by which he regenerates us, in no wise excludes, or sets aside the use of the gospel, which the most wise God hath ordained as the seed of regeneration and the food of the soul. Where- fore, as the apostles, and those teachers who followed them, have piously instructed the people concerning this grace of God, in order to his glory and to the keeping down of all pride ; in the mean time neither have they neglected (being admonished by the holy gospel) to keep them under the exer- cise of the word, the sacraments, and discipline: so then, be it far from us, that teachers or learners in the church should presume to tempt God, by separating those things, which God, of his own good pleasure, would have most closely united together. For grace is conferred through admonitions, and the more promptly we do our duty, the more illustrious the benefit of God, who worketh in us, is wont to be, and the most rightly doth his work proceed. To whom alone, all the glory, both of the means and their beneficial fruits and efficacy, is due for everlasting. Amen.| These seventeen articles are abbreviated, as above stated, in these two that follow. '^ A more lucid and scriptui-al exposition of the efficacious influence, by which tlie regenerating:, life-giving, iHuminating grace of the Holy Spirit, draws, teaches, and inclines the heart, to willing and sweet submission, and obedience, can hardly be produced from any writer. 2 Cor. x. 5. t Can any statement be more rational, unexceptionable, and scriptural than this is? ARTICLES OF THE SYNOD OF DORT. Ill Art. IIL Of Man's Will in a state of Nature. " That by Adam's fall his posterity lost their free will, being put to an unavoidable necessity to do, or not to do, whatsoever they do or do not, whether it be good or evil r being there- unto predestinated by the eternal and effectual secret decree of God." Art. IV. Of the Manner of Conversion. *' That God, to save his elect from the corrupt mass, doth beget faith in them, by a power equal to that whereby he created the world and raised up the dead : insomuch, that such unto whom he gives grace cannot i^eject, and the rest, being reprobate, cannot accept it.* REJECTION OF ERRORS ON THE THIRD AND FOURTH CHAPTERS. The orthodox doctrine having been set forth, the Synod rejects the errors of those, 1 . Who teach that " It cannot properly be said, that original sin {peccatum originis) suffices of itself for the condemnation of the whole human race, or the desert of temporal and eternal punishments :" For they contradict the apostle, who says, Rom. V. 12. " By one man sin entered into the world, and death by sin ; and so death passed upon all men, for that all have sinned." And verse 16. "By one man the offence entered unto condemnation." Also, Rom. vi. 23. " The wages of sin is death.""]" 2. Who teach that " Spiritual gifts, or good habits and * Let the candid reader compare carefully the seventeen articles above given, with these two abbreviated articles, and then judge for liimself, whether such a reporter deserves even the least credit or confidence. t " Original sin is so base and execrable, that it suffices to the condem- nation of the whole human race." Belgic Confession, Art. xv. "God saw that man had so cast himself into the condemnation of death, both cor- poreal and spiritual, and was made altogether miserable and accursed." Ibid. Art. xvii. "In every person born into the world, it deserveth God's wrath and damnation." Art, ix. Church of England, 112 ARTICLES OF THE SYNOD OF DORT. virtues, such as kindness, sanctity, and justice, could have no place in the will of man when he was first created, and there fore, neither in the fall, could they be separated from it." For this opposes {pugnat eum) the description of the image of God, which the apostle states in Eph. iv. 24, where he* describes it (as consisting) " in righteousness and holiness," which have a place in the will altogether. 3. Who teach that " Spiritual gifts are not separated from the will of man in spiritual death, as it (the will) never was corrupted in itself, but only impeded by the darkness of the mind, and the irregularity of the affections; which impediments being removed, it may be able to exert the free power planted {insitam) in it ; that is, it might of itself will or choose, or not will or choose, whatever good was proposed to it." This is new and erroneous ; even so far as it causes the power of free will to be exalted, against the words of the prophet, Jere- miah xvii. 9. "The heart is deceitful above all things and perverse:" and the apostle, Eph. ii. 3. "Among whom (contumacious men) we all had our conversation in times past, in the lusts of our flesh, fulfiUing the desires of the flesh and of the thoughts."* 4. Who teach that " Man unregenerate is neither properly nor totally dead in sins, or destitute of all power for what is spiritually good ; but that he can hunger and thirst after nght- eousness or life, and offer the sacrifice of a broken and con- trite spirit, which is accepted by God :" For these things are contrary to the open testimonies of scripture, Eph. ii. 14. " Ye were dead in trespasses and sins." And Gen. vi. 5.| and viii. 21. "The imagination of the thoughts of man's heart is only evil continually." Moreover, to hunger and thirst after deliverance from misery, and for life — and to offer unto God, the sacrifice of a contrite spirit, is the part of the regenerate, and of those who are said to be blessed. Ps. Ii. 19. 1 Chron. xxix. 14. Matt. v. 6. 5. Who teach that " Man, corrupt, animal, (4^ux"'°^) ^^° so rightly use common grace, which in them is the light of nature, and the gifts remaining after the fall, that by this good use he may obtain greater grace, for instance, evangelical or * " The apostle says, that "it is God, who worketh in us, both that we should will, and that we should do, of his own free benevolence ; for no n^ind, no will, acquiesces in the will of God, in which Christ himself hath not first operated." Belgic Confession, Art. xiv. " We have no power to do good works, pleasant and acceptable to God, without the grace of God by Chi-ist preventing us, that we may have a good will ; and working with us, when we have that good will." Art. x. Church of England. i ARTICLES OF THE SYNOD OF DORT. 113 saving, and gradually may obtain salvation itself: And on this account God hath shewed himself ready, on his part, to reveal Christ to all, seeing that he administers to all, sufficiently and efficaciously, the necessary means to the revelation of Christ, faith and repentance." For, besides the experience of all ages, this is testified to be false by the scripture : Ps. cxlvii. 19, 20. " He sheweth his words unto Jacob, his statutes and laws unto Israel : he hath not done so unto any other people, neither have they known his laws." Acts xvi. 16. *' God permitted in past ages all the nations to walk in their own ways." Acts xvi. 6, 7. They were forbidden (Paul and his companions) by the Holy Ghost to preach the word of God in Asia." And, " When they were come into Mysia, they endeavored to go towards Bithynia, but the Spirit suffered them not."* 6. Who teach that "In the true conversion of man, there cannot be new qualities, habits, or gifts, infused by God into his will : and so faith, by which we are first converted, and from which we are called the faithful, is not a quality or gift infused by God ; but only an act of man, nor can it be other- wise called a gift, than with respect to the power of attaining it." For these contradict the holy scriptures, which testify that God doth infuse new qualities of faith, obedience, and a sense of his love into our hearts. Jer. xxxi. 33. " I will * The matter of fact, that all those who enjoy the means of grace in the greatest abundance do not profit by them, is as undeniable as that all na- tions are not favored with the means of grace : but to speak of those things as sufficient and e^crtdo».s, which, in the case of a vast majority prove insuf, ficient and inefficacious, mnsi surely be unreasonable ; especially as to them the gospel itself proves " a savor of death unto death." That " Paul may plant, and ApoUos may water,"but that God alone can give " the increase," is most manifest to those who have the deepest experience, and have made the most accurate and long-continued observation, on the event of the wis- est, most loving, and most scriptural instructions. 1 Cor. iii. 6, 7. Enough has been quoted from the Belgic Confession to shew that this error was as contrary to that document, as to any article of the Synod of Dort. " Tlie condition of man after the tall of Adam is such, that he cannot turn or pre-, pare himself, by his own natural strength and good works, to faith £ind calling upon God." '* Works done before the grace of Christ, and the in- spiration of his Spirit, are not pleasant to God ; forasmuch as they spring not of faith in Jesus Christ ; neither do they make men meet to receive grace, or (as the school authors say) deserve grace of congruity : yea, rather for that they are not done as God hath willed and commanded them to be done, we doubt not but they have the nature of sin." Art. x. xiii. Church of England. He who is well versed in this controversy, is aware, that the doctrine here condemned comprises the very hinge on which the whole turns : [{false, Calvinists (in the modern use of the word) are right ; if tnie, Anti Calvinists are right. 11* 114 ARTICLES OF THE SYNOD OF DORT* put my law into their mind, and will write it in their heart.** Isa. xliv. 3. *' I will pour water on him that is athirst, and rivers upon the dry ground; I will pour out my Spirit on thy seed." Rom. v. 5. " The love of God which is shed abroad in our hearts by the Holy Spirit which is given to us." They also contradict the constant practice of the church, according to the prophet, praying — " Convert thou me, and I shall be converted." Jer. xxxi. 18, 19. (Ez. xi. 19, 20. xxxvi. 25—27. Eph. i. 19, 20. ii. 8—10.) 7. Who teach, " That the grace, by which we are converted to God, is nothing else than gentle suasion ; or (as others explain it) the most noble method of acting in the conversion i of man, and the most suitable {convenienlissimum) to human ^ nature, is, that which is done by suasions, and that nothing hinders that moral grace alone should render animal {natural, •vj^u^^^ixov) men spiritual ; indeed God produces the consent of the will no otherwise than by moral reason ; and the efficacy of divine grace, by which he overcomes the operation of Satan, consists in this, that God promises eternal benefits, and Satan temporal ones." For this is altogether Pelagian, and contrary to the whole scripture, which, besides this, acknowledges also another, and far more effectual and divine mode of acting of the Holy Spirit in man's conversion. Ezek. xxxvi. 26. " I will give you a new heart, and I will put a new spirit within you ; and I will take away the heart of stone, and give you a heart of flesh," &c. " Except a man be born again, he cannot see the kingdom of God." John iii. 3 — 6. " The natural man (4'UX"^°^) receiveth not the things of the Spirit of God, neither can he know them, because they are spiritually dis- cerned." 1 Cor. ii. 14. 8. Who teach that " God does not apply those powers of his own omnipotence in the regeneration of man, by which he mishtily and infallibly bends his will to faith and conversion ; buFall the operations of grace having been employed (positis) which God makes use of in man's conversion, man never- ■ theless can so resist God and the Spirit, intending his regene- ration and willing to regenerate him, and in very deed {ipso . actu) often doth so resist, as entirely to hinder his own regeneration, and thus it remains in his own power, whether he will be regenerated or not." For this is no other than taking away all the efficacy of God's grace in our conversion, and subjecting the act of Almighty God to the will of man, and contradicts the apostles, who teach that " We believe through the efficacy of the mighty power of God." Eph. i. 19, ARTICLES OF THE SYNOD OF DORT. 115 and that " God fills up in us the good pleasure of his goodness, and the work of faith with power." 2 Thess. i. 11. Also, that " His divine power hath given us all things which pertain to life and godhness." 2 Pet. i. 3. " Thy people shall be willing in the day of thy power." " It is God that worketh in us both to will and to do." The want of the willing mind is the grand thing wanting, and until this is wrought in us, we ■** do always resist the Holy Ghost." Ps. ex. 4. Phil. i. 13. 9. Who teach that " Grace and free will are partial causes concurring at the same time, to the beginning of conversion ; nor doth grace, in the order of causality, precede the efficacy of the will : that is, God does not effectually help the will of man to conversion, before the will of man moves and deter- mines itself." For this dogma the ancient church long ago condemned in Pelagians, from the apostle, Rom. ix. 16. " It is not of him that willeth, nor of him that runneth, but of God that sheweth mercy." And 1 Cor. iv. 7. " Who maketh thee to differ ? And what hast thou that thou didst not receive ?' Also, Phil. ii. 13. " It is God who workelh in you this very thing, to will and to do of his good pleasure."* * "Almighty God, we humbly beseech th'je, that, as hy thy special grace preventing us, thou dost put into om- minds good desu'es, so," &c. (Collect East. SuncU Ch. Eng.) CHAPTER V. OF Doctrine. CONCERNING THE PERSEVERANCE OF THE SAINTS. 1. Those whom God, according to his purpose, calleth to the fellowship of his Son our Lord Jesus Christ, and regene- rates by the Holy Spirit, he indeed sets free from the domi- nion and slavery of sin, but not entirely in this life from the flesh and the body of sin.* 2. Hence daily sins of infirmity arise, and blemishes {nm- vi) cleave to the best works even of the saints ; which fur- nish to them continual cause {materiam) of humbling them- selves before God, of fleeing to Christ crucified, of mortify- ing the flesh more and more by the spirit of prayers, and the holy exercises of piety, and of panting after the goal of per- fection {ad perfectionis metam suspirandi) until the time when, delivered from this body of death, they shall reign with the Lamb of God in the heavens. f 3. Because of these remains of in-dwelling sin, and more- over also, the temptations of the world and of Satan, the con- verted could not continue (perstare) in this grace, if they were left to their own strength. But God is faithful, who * They who constitute the true church ; " such a mark of them is the faith, by which Christ, or their only Saviour, being apprehended, they flee from sin and follow after righteousness ; at the same time, they love the true God and their neighbors, neither turning aside to the right hand nor to the left : tliey crucify the flesh with its affections; but by no means this indeed, as if there were not in them any longer infirmity : but that they fight against it tlu-ough the whole time of their life, by the energy {virMem) of tlie Holy Spirit ; and in the mean time they flee to the blood, the death, and the sufferings and obedience of our Lord Christ, as to their most safe protection." Belgic Confession, Art. xxix. Rom. vii. 21 — 25. viii. 1, 2. Gal. V. 16, 17, 24. See Art. ix. Church of England. The Remonstrants or Arminians of those days held, it seems, the doctrine of sinless perfection in this life more generally than Anti Calvinists do at present. t " Not that they should shunber, trusting in this remission, but that the feelingof this corruption may excite in the faithful more frequent groans ; and that they may wish more ardently to be freed from this body of death. Rom. vii. 18, 24." Belgic Confession, Art. xv. I ARTICLES OF THE SYNOD OF DORT. 117 confirms them in the grace once mercifully conferred on them, and powerfully preserves them in the same even unto the end.* 4. But though that power of God, confirming the truly faithful {vere Jideles) in grace, and preserving them, is greater than what can be overcome by the flesh ; yet the converted are not always so influenced and moved by God, that they cannot depart, in certain particular actions, from the leading of grace, and be seduced by the desires {concupiscentiis) of the flesh, and obey them. Wherefore, they must continually watch and pray, lest they should be led into temptations. Which when they do not, they may be not only violently car- ried away by the flesh, and the world, and Satan, unto griev- ous and atrocious sins ; but they are sometimes even thus violently carried away, by the righteous permission of God ; which the mournful tails of David and Peter, and of other saints recorded in scripture, demonstrate. "j" 6. But by such enormous sins they exceedingly ofiend God : they incur the guilt of death, they grieve the Holy Spirit, they interrupt the exercise of faith, they most griev- ously wound conscience, and they sometimes lose, for a time, the perception of grace ; until by serious repentance, returning into the way, the paternal countenance of God again shines upon them. J 6. For God, who is rich in mercy, from his immutable purpose of election, does not wholly take away his Holy Spirit from his own, even in lamentable falls ; nor does he so permit them to glide down, {prolabi,) that they should fall from the grace of adoption and the state of justification, or commit the sin unto death, or against the Holy Spirit ; that, being deserted by him, they should cast themselves headlong into eternal destruction. § 7. In the first place, he preserves in them, in these falls, that immortal seed, by which they are regenerated, {or begot- ten again, regeniti,) lest it should perish, or be shaken out.|| Then, by his own word and Spirit, he assuredly and eflica- ciously renews them to repentance ; that from the soul they may mourn according to God, for the sins committed ; may seek remission in the blood of the Mediator by faith with a contrite heart, and obtain it ; that they may feel the favor of * Prov. xxviii. 26. Jer. xvii. 9. Luke xxii. 31, 32. 1 Pet. i. 5. t Ps. cxix. 116, 117. Matt. xxvi. 40, 41, 69—75. I Pet. v. 8. Jude 20,21,24. JPs.li. 11,12. I Luke xxii. 32. John iv. 14. 1 John v. 16—18. jl 1 Pet. i. 23. 1 John iii. 9. 118 ARTICLES OF THE SYNOD OF DORT. God again reconciled ; may adore his mercies by faith ; and finally work out their salvation more earnestly with fear and trembUng.* 8. So that, not by their own merits or strength, but by the gratuitous mercy of God they obtain it, that they neither totally fall from faith and grace, nor finally continue in their falls and perish. Which, as to themselves, {quoad ijosos) not only ! might easily be done, but would without doubt be done ; yet, ^ in respect of God, it cannot at all be done, {or take place, fieri j) as, neither can his counsel be changed, his promise fall, their vocation according to his purpose be recalled, the merit, inter- cession, and guardianship of Christ be rendered void, nor the seahng of the Holy Spirit become vain, or be blotted out.| 9. Of this guarding of the elect to salvation, and the persever- ance ill the faith of the truly faithful, {verefidelium,) the faithful themselves may become certain, {assurtd) and are, according to the measure of their faith; by which they certainly believe themselves to be, and that they shall perpetually remain, true and living members of the church, have remission of sins, and eternal life. J 10. And indeed, {truly, jjroinde,) this certainly is not from any peculiar revelation, made beyond, or without, the word of God ; but from the belief of the promises, which God hath most copiously revealed in his own word, for our comfort ; by the testimony " of the Holy Spirit witnessing with our spirit, that we are the sons and heirs of God." (Rom. viii. 16.) Finally, from the earnest (or seinous, serio) and holy desire {or 'pursuit, studio) of a good conscience and good works. § And of this substantial consolation of the victory to be obtained, and the infallible earnest of eternal glory, if the elect of God could be deprived "in this world, they would of all men be the most miserable." 11. In the mean while, the scripture testifies, that the faith- * Can any thing be guarded in a more wise, holy, and scripural manner, than this statement of the means, by which God preserves and restores his offending chilch-en? Ps. Ixxxix. 30— 34. Jer. xxxii. 40. 1 Cor. xi. 32. Matt, xxvi. 75, John xxi. 17. 1 Pet. iv. 7, v. 8. t John x. 27—30. xiii. 36, xiv. 19, xvii. 24. Rom. v. 9, 10, viii. 16, 17, 28—39. 2 Cor. i. 2. Eph. i. 13, 14, v. 30. I May become certain, not, are all of them, or at all times, certain. Heb. vi. 10, 11, 2 Pet. i. 10, 11. 1 John v, 11—13, 19, 20. § Surely this has the stamp of holiness deeply impressed upon it ! It is evangelical truth, in that part of it, which is most vehemently accused as tending to laxity of practice, and most frequently misstated by theinju- .dicious, and perverted by enthusiasts and hypocrites, set forth in its genunie .and inseparable connection with good works, 1 Cor, xv. 58. ARTICLES OF THE SYNOD OF DORT. 119 fill in this life, are assaulted {conflictari) with various doubt- ings of the flesh, and, being placed in heavy temptations, do not always feel this full assurance of faith and certainty of perseverance. But God, " the Father of all consolation," does not suffer them to be tempted above their strength, but with the temptation makes some way of escape," {prxstat evasionem^ cron^gs* — sxQagiv.) And, by the Holy Spirit, he excites again in the same persons the certainty of perseverance* 12. But so far is this certainty of perseverance from ren- dering the truly faithful proud and carnally secure, that, on the contrary, it is the true root of humility, of filial reverential fear, of true piety, of patience in every conflict, of ardent prayers, of constancy in the cross, and in the confession of the truth, and of solid joy in God : and the consideration of this benefit is the spur {stimulus) to the serious and continual exercise of gratitude and good works ; as it appears by the testimonies of the scriptures, and the examples of the saints* 13. Neither even in those, who are reinstated after a fall, doth the renewed confidence of perseverance produce licen- tiousness, or neglect {incuriam) of piety, but much greater care of solicitously being guarded (or kept) in the ways of God, which are prepared, that by walking in them they may retain the certainty of their own perseverance : lest, on ac- count of the abuse of his paternal benignity, the face of the mercitul God, (the contemplation of which is to the pious sweeter than life, and the withdrawing of it more bitter than death,) should again be turned away from them, and so they should fall into heavier torments of the soul.* 14. But, as it hath pleased God to begin this work in us by the preaching of the gospel ; so, by the hearing, reading, meditation of the same, by exhortations, threatenings, pro- mises, and moreover by the use of the sacraments, he pre- serves, continues, and perfects if\ 15. This doctrine, concerning the perseverance of the truly believing and saints, and of its certainty, which God hath abundantly revealed in his word, to the glory of his own * Ps. Ixxxv. 8. I Is not this a full confutation of those who accuse such as hold this doc- truie, with rendering all means of grace needless, and all exortations nuga- tory? The means to be used by the persons themselves, and by others for them, in whatever form they are emj)loyed, constitute a part of that counsel and plan, by which God preserves his people, and causes them "to walk religiously in good works, and at length by his mercy they attain to everlasting fclicit v." ArL xvii. Church of England. Compare Acts xxvii. 22~24, with 31, 'and Jude 20, 21, with 24. 120 ARTICLES OF THE SYNOD OF DORT. name and to the comfort of pious souls, and hath impressed on the hearts of the faithful, the flesh indeed doth not receive, Satan hates, the world derides, the inexperienced {imperiti) and hypocrite violently hurry away {rapiunt,) into abuse, and the spirits of error oppose. But the spouse of Christ hath always most tenderly loved it, as a treasure of inestimable value, and hath constantly defended it {propugnavit,) which indeed that she may do, God will take care {procurabit,) against whom neither counsel can avail, nor any strength succeed. To whom, the only God, Father, Son, and Holy Spirit, be honor and glory for ever and ever. Amen. These fifteen articles are abbreviated, as has been above stated, in the following article. Art. V. Of the Certainty of Perseverance. " That such as have once received that grace by faith, can never fall from it, finally or totally, notwithstanding the most enormous sins they can commit. To which is added, " This is the shortest, and withal the most favorable summary, which I have hitherto met with of the conclusions of this Synod : that which was drawn up by the Remonstrants in their antidotum, being much more large, and comprehending many things by way of inference, which are not positively expressed in the words themselves." I am not able to annex the Antidotum of the Remonstrants : • yet, I cannot but be disposed to think, that it does not contain a more unfavorable statement of the conclusions made by the Synod of Dort, than that abbreviated in these five articles, though doubtless it is more prolix. But would not the very articles published by the Synod itself, being produced or com- mented on, have been far more likea/aiV and equitable conduct towards it, than any abbreinatioUj or antidotum, drawn up by its avowed opponents 1 I trust such would have been the conduct of most Calvinists, in recording the proceedings of an Anti Calvinistic Synod : but, it seems, Calvinists are exceptions to all rules, and have no right to expect fair and eqitable treatment from other men. ARTICLES OP THE SYNOD OF DORT. 121 lEJECTION OF ERRORS ON THE FIFTH CHAPTER, CONCERNING THE DOCTRINE OF THE PERSEVERANCE OF THE SAINTS. The orthodox doctrine having been set forth, the Synod rejects the errors of those, 1. Who teach that, " The perseverance of the truly faithful s not the effect of election, or the gift of God obtained by he death of Christ, but a condition of the new covenant, to be performed by man, of free-will, antecedent to his 'pcremioi^ 3lection and justification, as they themselves speak." For,- he sacred scripture testifies, that it follows election, and that 1"it is given to the elect, through the power of the death, resur- rection, and intercession of Christ. Rom. xi. 7. " The election have obtained ; the rest were hardened." scrw^w^/l^av —Also, Rom. viii. 32. '* He who spared not his own Son, but delivered him up for us all, how shall he not \vith him freely give us all things ? Who shall lay any thing to the charge of God's elect ? It is God that justifietli. Who is he that con- demneth ? It is Christ who died ; yea, rather who is risen again, who also sitteth at the right hand of God, who likewise intercedeth for us : Who shall separate us from the love of Christ ?"* 2. Who teach that " God indeed provides the believer with powers sufficient for persevering, and is ready to preserve them in him if he performs his duty : all things, however, being furnished which are necessary to persevering in faith, and which God willeth to supply for the preservation of faith, it always depends upon the freedom of the will whether he will persevere, or not persevere :" For this opinion contains man- ifest Pelagianism ; and, while it willeth to make men free makes them sacrilegious, contrary to the perpetual agreement of the evangelical doctrine, which deprives men of all ground (matrriam) for glorying, and ascribes to divine grace alone the praise of this benefit ; and it is opposite to the apostle, who declares, that " It is God who will confirm us even to the end blameless, in the day of our Lord Jesus Christ." 1 Cor. i. S.t * Luke xxli. 32. 1 Peter i. 5. " Because the frailty of man without thee cannot but fall, keep us ever by thy help from all things hurtful." Col. XV. after Trinity, Church of England. t "Being confident of this, that he who hath begun a good work * in you, will perform it until thr- day of Jesus Christ..'"^ Phil. i. 6. If it de- pend absolutely on the freedom of man's will, whether he will pei-severe or not, liis reliance must and ought to be placed on that on whicli the whole event depends ; and is not this to trust our own hearts ? 12 122 ARTICLES OF THE SYNOD OF DORT. 3. Who teach that " True beUevers and regenerate persons may not only fall from justifying faith, and in like manner from grace and salvation, totally and finally, but likewise that in fact (re ipsa) they not seldom do fall from it, and perish eternally ;" For this opinion renders vain the grace itself of justirication and regeneration, and the perpetual guardian care {custodiam) of Christ, contrary to the expressive words of the apostle Paul, Rom. v. 8, 9. " If Christ died for us while we were yet sinners, much more therefore, being now justified through his blood, we shall be saved from wrath by him." And, contrary to the apostle John, 1 John iii. 9. " Every one that is born of God doth not commit sin, because his seed remaineth in liim : neither can he sin, because he is born of, God." Also, contrary to the words of Jesus Christ, John x. 28, 29. " I give eternal hfe to my sheep, and they shall never perish, neither shall any one tear them violently out of] my hand : my Father who gave them me is greater than all, ' neither can any one tear them violently out of my Father's hand." 4. ^Vho teach that " True believers and the regenerate may sin the sin unto death, or against the Holy Spirit." But the same apostle, John, chap. v. after, in the 16th and 17th verses, he has mentioned those who sin unto death, and forbidden to pray for them, immediately, ver. 18, adds, "We know, that whosoever is born of God, sinneth not," (namely, in that kind of sin) " but he that is born of God, keepeth himself, and that wicked one toucheth him not." 5. Who teach that " No certainty of future perseverance can be had in this life, without special revelation." For, by this doctrine, solid consolation is taken away from true behev- ers in this life, and the doubting of the papists {jjontijicorum) brought back into the church. But the holy scriptiue every where requires this certainty, not from special and extraordina- ry revelation, but from the peculiar marks of the children of God, and the most constant promises of God. In the first place, the apostle Paul, Rom. viii. 39. " No created thing can separate us from the love of God, which is in Christ Jesus our Lord," and 1 John iii. 24. " Whoso keepeth his com- mandment remaineth in him, and he in him ; and hereby we know that we remain in him by the Spirit which he hath given us."* * 1 Joha ii. 3, 4. iii. 14. 18, 19. Not a single instance can be adduced from the scriptui-e, in which any prophet or apostle asci-H:s his own assur- ance of salvation to special revelation, or to any thing diiicr-.'j from what ARTICLES OF THE SYNOD OF DORT. 123 6. Who teach that " The doctrine of perseverance and the assurance of salvation, from its nature and tendency, {indole^) is a pillow for the flesh, and injurious to piety, good conduct, prayers, and other holy exercises ; but that on the contrary to doubt concerning it is laudable :" For these persons shew themselves to be ignorant of the efficacy of divine grace, and of the operation of the indwelling Holy Spirit : and they contradict the apostle John, affirming in express words, 1 John iii. 2, 3. " Beloved, now are we the sons of God ; but it doth not yet appear what we shall be : we know, however, that when he shall be revealed, we shall be hke him, because we shall see him as he is. And whoso hath this hope in him, purifieth himself, even as he is pure." They are moreover, confuted by the examples of the saints in the Old as well as in the New Testament, who, though they were certain of their own perseverance and salvation, vrere nevertheless asiduous in prayers, and other pious exercises. 7. Who teach that " The faith of temporary believers doth not differ from justifying and saving faith, except in duration alone :" For Christ himself, Matt. xiii. 20. and Lukeviii. 13, &c. besides this, manifestly constituted a threefold distinction between temporary, and true believers, as he says, those re- ceived the seed in stony ground ; these in good ground, or " an honest heart :" //lo&e are without root ; these have a firm root : those are destitute of fruit ; these bring forth their fruit in divers measure, constantly or perseveringly.* 8. Who teach that " It is not absurd, that the first regene- ration being extinct, man should be again, yea, more often regenerated :''| For by this doctrine they deny the incorrup- • tibility of the seed of God, by which we are born again ; contrary to the testimony of the apostle, 1 Pet. i. 23. " Being born again, not of corruptible seed, but of incorruptible." 9. AVho teach that " Christ doth in no wise pray for the infallible perseverance in faith of believers:" For they contradict Christ himself, who says, Luke xxii. 32. " I have prayed for thee (Peter) that thy laith fail not," and John the he exhorts others to, in order to obtain and retain the same assurance. This concludes at least as strongly at^oinst those, who gi-ound their asi.ur- ance on dreams, visions, and impressions, of whatever kind ; as those who say, it can only he enjoyed by immediate revelation. * " The foolish virgins took their lamps but no oil with them. The wise, took oil in their vessels, wi'h their lamps." Matt. xxv. 4, 5. ] John ii. 19. t This is a ground, that modern opposers of the doctrine not only dis- claim, but charge it erroneously as an error, which the Calvinists maintain. 124 ARTICLES OF THE SYNOD OF DORT. Evangelist, testifying, John xvii. 20. that Christ prayed, not only for the apostles, but likewise for all who shall believe through their words : ver. 11. " Holy Father, keep them thro' thy name :" and ver. 15. "I pray not that thou mayest take them out of the world, but that thou shouldest keep them from evil." CONCLUSION. And this is a perspicuous, simple, and ingenuous declara- tion of the orthodox doctrine concerning the five controverted articles in Belgium, and a rejection of the errors by which the Belgic churches have for some time been disturbed, which the Synod, having taken from the word of God, judges to be agreeable to the confessions of the reformed churches. Whence it clearly appears, that they, whom it by no means became, purposed to inculcate on the people, those (articles) which are contrary to all truth, equity, and charity. (Namely,) That the doctrine of the reformed churches, " concerning predestination, and the heads connected with it, (anexis ei) by its own proper nature (genio) and impulse, draws away the minds of men from all piety and religion ;* that is the pillow of the flesh and of the devil, the citadel of Satan,from which he lies in ambush (insidietur) for all, wounds very many, and fatally pierces through many, as well with javelins of desperation as of security : That the same doc- trine makes God the author of sin, unjust, a tyrant, a hypocrite ; nor is it any other than interpolated Stoicism, Manicheism, Libertinism, and T urc'ism {Twcismumi'f That it renders * Two things clearly appear from this passage, 1. The Remonstrants assumed it as midoubted, that the predestination which they opposed with its connected heads of doctrine, was genei-ally held by the reformed church- es, including the cliurch of England. And 2. They injuriously charged it with involving those very consequences, which they who contend that tlie church of England is not Calvinistic, charge on the doctrine of those whom they call Calvinists. t The chapter in the " Refutation of Calvinism," shewmg " that the earliest heretics maintained opinions greatly resembling the peculiar tenets of Calvinism;" comes far short it seems of the charges brought by the Remonstrants against the doctrine of predestination, as held by the reform-' ed churches including that of England among the rest. That doctrine, as held in these churches, was not only Manicheism, but heathen Stoicism, infidel Libertinism, and Mohammedism. But it is fai-* more easy to bring accusations against any tenet or body of men, tlian satisfactorily to prove ARTICLES OF THE SYNOD OF DORT. 125 I men secure, as being persuaded that it does not hinder the [salvation of the elect, in what manner soever they hve ; and jthey can with safety perpetrate the most atrocious crimes : That it does not profit the reprobate, as to salvation, if they should truly do all the works of the saints : That by the same (doctrine) it is taught, that God by the bare and mere deter- mination (^niido piirnqiie arbitrio) of his will, without any respect, views {intuitu) of the sin of any man, predestinated and created the greatest part of the world to eternal damna- tion : That in the same manner as election is the fountain and cause of faith and good works, reprobation is the cause of infidelity and impiety : That many unoffending [innoxtod) infants of believers are violently torn away from the breasts of their mothers, and tyrrannically precipitated into hell ; so that neither baptism, nor the prayers of the church at their baptism, profit them."* Also those very many other things that are of the same kind, which the reformed churches not only do not acknow- ledge, but which they detest with their whole soul {pectore.) Wherefore, this Synod of Dordrecht, obtests by the name of the Lord, all as many as piously call on the name of our Saviour Jesus Christ, that they would judge concerning the faith of the reformed churches, not from the calumnies heaped together from this and the other quarter {hinc inde^) nor even from the private sayings of certain individuals, as well ancient as modern doctors, quoted often, either unfaithfully, or wrested {detortis) into a foreign meaning ; but from the public con- fessions of those churches, and from this declaration of the orthodox doctrine, confirmed by the unanimous consent of all, and every one of, the members of this whole Synod. It then {deinde) seriously admonishes the calumniators themselves, to consider how heavy a judgment of God they may be about to suffer, who, against so many churches, against so many confessions of churches, bear false witness, disturb the con- sciences of the weak, and diligently employ themselves {satagunt) to render the society of true believers suspected.^ them. The S7nod of Dort did not at all shrink from proclaiming, that such charges had been brought ; and they were satisfied, and on good ground, that they had fully demonstrated them to be unfounded. * The language of these accusations is so horridly irreverend, that if it had not l^een actually used by the Remonstrants, it could hardly have been thus brought forward; and notlung but to shew the real spirit of these controversialists, could excuse the repeating of it, either by the Sy- nod, or in this publication. t This solemn warning is quite as seasonable in Britain at present, as it was in Belgium in the seventeenth century. 12 + 126 ARTICLES OF THE SYNOD OF DOMi Lastly, this Synod exhorts all their fellow ministers in the gospel of Christ, that in the treating {pertractione) of this doctrine, they would walk piously and religiously in the schools and in the churches ; and apply it, whether by tongue or pen, to the glory of the divine name, to holiness of life, and tQ the consolation of alarmed souls, that they may not only think, but speak, with the scripture, according to the analogy of faith : finally, that they would abstain from all those phrases which exceed the prescribed limits of the genuine sense of the holy scriptures, and that might afford a just handle to perverse sophists of revihng, or even calumniating the reformed church- es. May Jesus Christ, the Son of God, who, sitting at the right hand of the Father, bestows gifts on men^ sanctify us in truth ; lead those to the truth who err ; shut the mouths of those who calumniate the holy doctrine ; and endow the faith- ful ministers of his word, with a spirit of wisdom and discretion, that all their eloquence may tend to the glory of God and the edification of the hearers. Amen.* THE DECISION OF THE SYNOD CONCERNING THE REMONSTRANTS. The truth, having been, by the grace of God, thus far ex- plained and asserted, errors rejected and' condemned, and iniquitous calurrinies refuted : this Synod of Dort, (according to the duty which is farther incumbent upon it,) seriously, earnestly^ and by the authority, which, according to the word of God, it possesses over all the members of its churches, in the name of Christ, beseeches, exhorts, admonishes, and en- joins all and every one, of the pastors of the churches in confederated Belgium ; the doctors and rectors of the acade- mies and schools ; and the magistrates, and indeed all universally, to whom, either the care of souls^ or the discipline of youth is committed, that, casting away the five known articles of the Remonstrants, which are erroneous, and mere hiding places of errors, they will preserve this wholesome doctrine of saving truth, drawn from the most pure fountain of * Can any thing be more wise, pious, and scriptural, than tliis conclu- ding coujisel and prayer ? Who can deny, that many called Calvinists, by neglecting the counsel here exhibited, have given much occasion of mis- apprehension, prejudice, and slander to opposers, which might have been avoided ? Who can object to this counsel ? What pious^mind will re- fuse to add his hearty Amen, to the closing prayer ? ARTICLES OF THE SYNOD OF DORT. 127 the divine word, sincere and inviolate; according to their ability and office, propound and explain it faithfully to the people and youth ; and diligently declare its most sweet and beneficial use in life, as well as in death : that they instruct those of different sentiments, those who wander from the flock, and are led away by the novelty of opinions, meekly by the evidence of the truth, "if peradventure God will give them repentance to the acknowledgment of the truth:" that, re- stored to a sound mind, they may with one spirit, one mouth, one faith and charity, return to the church of God and the communion of the saints : and that at length, the wound of the church may be closed, and all her members be of one heart and mind in the Lord. But moreover, because some persons having gone out from among us, under the title of Remonstrants, (which name of Remonstrants, as also of Contra-Remonstrants, the Synod thinks should be blotted out by a perpetual oblivion ;) and the discipline and order of the church having been violated, by their endeavors and private counsels in unlawful ways ; and the admonitions and judgments of their brethren having been despised ; they have grievously, and altogether dangerously disturbed the Belgic churches, before most flourishing, and most united in faith and love, and in these heads of doctrine : have recalled ancient and pernicious errors, and framed new ones : and publicly and privately, both by word and by writings, have scattered them among the common people, and have most vehemently contended for them : have made neither measure nor end, of enveighing against the doctrine hitherto received in the churches, by enormous calumnies and re- proaches : have filled all things every where, with scandals, dissensions, scruples of consciences, and inventions {excogi- iationihus;) to which great crimes certainly against faith,against love, and good morals, and the unity and peace of the churches, as they could not justly be endured in any man, ought neces- sarily to be animadverted on, in pastors, with that most severe censure, which hath in every age {ahomni (zvo) been adopted by the church : the Synod having invoked the holy name of God, and honestly conscious of its authority from the word of God ; treading in the footsteps as well of ancient as of recent Synods, and fortified by the authority of the most Illustrious the States General, declares and judges, that those pastors, who have yielded themselves leaders of parties in the church, and teachers of errors, and of a conupt religion, and of the Tended unity of the church, and of most grievous scandals, 128 ARTICLES OF THE SYNOD OP DORT. and moreover, having been summoned before this Synod, of intolerable obstinacy against the decrees of the supreme au- thority made known by this Synod, and also against the venerable Synod itself, be accounted convicted and guilty persons. For which causes, in the first place, the Synod interdicts the before cited persons from every ecclesiastical service, and abdicates them from their offices, and judges them even to be unworthy of academical functions, until by earnest repentance, abundantly proved by words and deeds, and contrary exertions, ihey satisfy the church, and be truly and fully reconciled with the same, and received to her communion ; which for their own good, and for the joy of the whole church, we peculiarly (unice) desire in Christ our Lord. But the rest, of whom the knowledge hath not come to this national Synod, the Synod commits to the Provincials, the Classes, and the Presbyteries, after the received order ; that they may take care that the church at present receive no detriment, nor fear it here- after. Let them discriminate with the spirit of prudence, the followers of these errors ; Let them abdicate the refractory, the clamorous, the factious, the disturbers, as soon as possible, from ecclesiastical offices, and those of the schools which belong to their knowledge and care : and let them be admonished that, without any interposed delay, after the reception of the decision of this national Synod, having obtained the authority of the magistrate, in order to it, they assemble (for this purpose) lest the evil should increase and be strengthened by delay. Let them, with all lenity, by the duties of love, by patience, excite those who have fallen or been carried away, by infirmity and the fault of the times, and perhaps hesitate in lighter matters, or are even dissentient, but quiet, of blameless life, tractable, to true and perfect con- cord with the church : yet so, that they may diligently take «ire that they do not admit any to the sacred ministry, who refuse to subscribe these synodical constitutions of the declar- ed doctrine, and to teach it : that they even retain no one, by whose manifest dissention the doctrine approved with such agreement in this Synod may be violated, and the tranquillity of the churches again disturbed. Moreover, this venerable Synod seriously admonishes all ecclesiastical assemblies, most diligently to watch over the flocks committed to them, and maturely to go and meet all innovations privily springing up in the church, and pull them up, as it were tares, out of the field of the Lord : that they attend I ARTICLES OF THE SYNOD OF DORT. 129 to the schools, and the conductors {moderatoribus) of schools, lest any things, from private sentiments and depraved opinions, having been instilled into the youth, destruction should after- wards be produced to the church and the repubhc. Finally, thanks having been reverently given to the most Illustrious and very powerful the States General of Belgium, because they in so necessary and seasonable a time, clemently gave succour to the afflicted and declining interests of the church, by the remedy of the Synod ; that they received the upright and faithful servants of God under their protection^ and ^^'illed that the pledge of every blessing and the divine presence, the truth of his word should be, in a holy and reli-^ gious manner, preserved in their dominions ; that they spared no labor or expense, to promote and complete such a work ; for which extraordinary benefits, the Synod, with its whole heart, prays for the most abundant recompense on them from- the Lord, both publicly and privately, both spiritual and tem- poral. And the Synod indeed most strenuously and humbly asketh the same most clement lords, to will and command that this salutary doctine, most faithfully expressed according to the word of God, and the consent of the reformed churches^ be alone, and publicly heard in these regions ; to drive away all privily springing up heresies and errors, and repress unquiet and turbulent spirits, that they would go to approve themselves the true and benign nursing fathers and tutors of the church ;: that they would determine that the sentence, according to the ecclesiastical authority confirmed by the laws of the country, be vahd against the persons before spoken of; and that they would render the Synodical constitutions immoveable and perpetual, by the addition of their own decision (calculo.) On this conclusion a few remarks may be useful. Conceding, that there were things unjustifiable in the de- cisions made, and the measures adopted by the Synod, I would inquire, whether all the blame in the whole of that lamentable contest, was on one side? Whether the conduct of the Remonstrants were not as remote at least from a conciliatory spirit, as the members of the Synod 1 And whether, in case the Remonstrants had been victorious, they would have made a more Christian use of their victory and authority than the Synod did ? I never yet knew or read of an eager and pertina^i cious contest, in which both parties were not greatly culpable ; and in many instances, it is not easy for an impartial observer to determine on which side the greatest degree of criminality rests ; only where other motives or prejudices do pot counter-* 130 ARTICLES OF THE SYNOD OF DORT. act, the suffering party is generally favored and excused ; and still more, when the motives, sentiments, or prejudices of the persons concerned are on his side. The Remonstrants, and all who ever since have favored them, thro\A^ the whole blame of the contest, both of the management, rpsult, and consequences of it, on the Synod ; and as the Remonstrants were, in the first instance at least, the chief sufferers, and as their tenets are generally more favored than those of the Synod, the public mind has greatly favored the cause of the suffering party. Yet the Synod and its supporters seem very confident, that the Remonstrants exclusively were in fault, and consider their conduct as intolerably haughty and pertinacious. But will not an impartial judge, would not one, who had no sympatliy with either party, no partiality or prejudice, as to the five points of doctrine, on either side, (if such a man can be found on earth,) v/ould he not fairly divide the criminality? At least would he not allot nearly one half of it to the one, and one half to the other ? Nay, might he not allot the greater part to the Remonstrants ? Thus, in all other contests, which have terminated in incurable separations, the charge of schism has been brought with the utmost confidence (if not bitterness) by each party against its opponent ; and, except in one solitary instance, nearly with equal justice. I say, one instance excepted ; for beyond all doubt, on the broad ground of scripture, in the separation of protestants from the Roman church, all the guilt of schism rested with that corrupt body, which excluded from its communion all those, who would not worship creatures, or conform to Anti Christian observances ; and, in many ways, made it the duty, the absolute duty, of all the true worshippers of God through Christ Jesus, to come forth and be separate. But perhaps this is the only exception. I would by no means exclude schism from the vocabulary of sins, of great and grievous sins, as many seem disposed to do. Pride, ambition, obstinacy, and self-will, and other very corrupt passions, powerfully influence both those, who by spiritual tyranny, would lord it over other men's consciences, and impose things not scy^iptural, if not directly anti-scripturaU as terms of communion, or even of exemption from pains and penalties ; and also on those, who on slight grounds refuse compliance, where the requirement is not evidently wrong ; and then magnify by a perverse ingenuity, into a most grievous evil, some harmless posture, or garb, or ceremony. If the one party would, humbly and meekly, without desiring to arrogate a power not belongingto man, desist from peremptorily ARTICLES OF THE SYNOD OF DORT. 131 requiring such things as are doubtful, and liable to be misunder- stood, and so scrupled by upright, peaceable, and conscientious persons : and if* the other party would determine to comply, as far as on much previous examination of the scripture, with prayer, and teachableness, they conscientiously could do it; tiie schism might be prevented, and all the very bad effects of the church of Christ being thus rent and split into parties prevented. For these several parties are generally more eager in disputing with each other, than " contending for the faith once delivered to the saints ;" in making proselytes, than in seeking the conversion of sinners ; and in rendering their opponents odious and ridiculous, than in exhibiting our holy religion as lovely and attractive to all around them. In these things, their zeal spends itself to no good purpose. As to the existing divisions, it appears to me, on long and patient investigation, that they originated from very great criminality on both sides ; nor am I prepared to say, on which side it was the greater ; and that there is criminality on both sides, in the continuance of them, and still more in the increase of them ; in which the heaviest hes on those who hastily, and on very doubtful or inadequate grounds, make new separations. Yet as to the general division of the Christians in England, into church- men and dissenters, it appears to me, that in present circum- stances neither individuals, nor pubhc bodies, can do any thmg to terminate it; nor till some unforeseen event make way for a termination, by means, and in a manner, of which little con- ception can previously be formed. In the mean while, it seems very desirable to abate acrimony and severity, and to differ, where v/e must differ, in a loving spirit ; and to unite with each other in every good work, as far as we can conscien- tiously. It is in my view in this case, precisely the same as it was with the Synod of Dort and the Remonstrants; each party throws the whole blame on the other ; but impartiality would, I think, nearly allot half to the one, and half to the other. True Cfftistians of every description, live, surrounded with ungodly men, nay, such as are profane, and inunoral, and contentious, yet they generally are enabled to liye peaceably with them all. How is it then, that they cannot, on the same principles, bear with each other, when differences in merely the circumstances of religion are the only ground of disputa- tions, bickerings, and contests 1 " Whence come lightings among them?" 2. A large proportion of that, which at present woulb de disapproved, if not reprobated, in the concluding decision of 132 ARTICLES OP THE SYNOD OF DORT. the Synod of Dort, and in its effects, must be considered, by every impartial and well informed person, as pertaining to that age, and those which had preceded it. The authority of such conventions to determine points of theology, to enforce their decisions by ecclesiastical censures, interdicts, and mandates, such as this conclusion contains, had not been called in question, at least in any great degree, by any of the reformers or reformed churches. It was the general opinion, that princes and states ought to convene councils or assemblies, when needed ; and, as far as hope was given of such councils being convened, they generally acted on this principle. They considered the ruling powers as invested with the right of authorising these conventions, to cite before them the persons whose tenets and conduct gave occasion of convening them; and of animadverting on them as contumacious, if they refused to appear, or to submit to the decisions of the majority. And they regarded it as a great advantage, when the secular power would concur in carrying into effect, their censures, exclusions, or requirements. These points had been almost unanimously ' assumed as indisputable, from the dawn of the reformation, to the time of this Synod, both on the continent, and in Britain ; and little had been advanced, in direct opposition to the justice of proceeding still further to punish the refractory with pains and penalties. The vanquished party indeed generally com- plained, and remonstrated with sufficient acrimony, yet, when the tables were turned, and they acquired a victory, they used their superiority in the same manner, and sometimes even with still greater severity. How far all this was criminal, unscriptural, unreasonable, or not, is by no means the present question ; but how far the Synod of Dort went beyond the precedents of former times, and of other countries. 3. Thus far as it seems to me at least, the case is clear, and to an impartial mind not difficult : but how far the whole of this procedure, either in this Synod or in other similar cases, on the continent and in our land, was wrong, in toto or in jjartt : whether the whole must be reprobated together, or only some part of it ; or where the line should be drawn, arfe questions of greater difficulty, on which men in general will decide according to the prevailing sentiments of the day, and those of that part of the visible church to which they belong. Yet, I would venture, with a kind of trepidation, and with much diffidence, to drop a few hints on the subject : the result of very much reflection, during a long course of years, with what other aid I could procure, in addition to the grand standard of truth and duty, of principle and practice, to men of all ranks, ARTICLES OF THE SYNOD OF DORT. 133 ndividually, or in corporate bodies, the Oracles of God." It must, as it appears to me, be incontrovertible, that penal jneans, of whatever kind, are wholly inadmissible, in matters purely religious ; and in which the persons concerned would ,ct peaceably, if not irritated by opposition and persecution ; for *' oppression in this case often maketh a wise man mad ;" and his mad conduct is ascribed to his religious pecuharitiesi when it originates from other causes, and is excited by oppres- sion. Punishments can have no tendency to enlighten the understanding, inform the mind, or regulate the judgment ; and they infalhbly increase prejudice, and tempt to resentment. They may indeed make hypocrites, but not believers ; form- alists, but not spiritual worshippers ; and in a word, they are no " means of grace" of God's appointment, and on which his blessing may be expected and s?ipplicated. " The weapons of this warfare are carnal, not mighty through God." The judicial law of Moses, as a part of the theocracy, punished with death nothing but idolatry and blasphemy, and this to prevent the contagion, " that men might hear, and fear, and do no more such wickedness ;" not to produce conviction or conformity: and no penalty in other things was appointed, where the pubHc peace was not interrupted, and God's appoint- ed rulers opposed. In the New Testament, not a word occurs on the subject ; except as our Lord blamed the apostles when they forbad one to cast out devils because he followed not with them. Whatever company, in any nation, can give proper security that they will act as peaceful citizens and good subjects, has, I apprehend, a right to the protection of the state, whatever its religious opinions or observances may be ; provided nothing grossly immoral, and contrary to the general laws of the country, be practised under the pretence of the religion. Yet the murders, human sacrifices, and other abominations in the East Indies, can have no right to toleration, nor can the toleration be by any means excused. Again, whatever may be urged in favor of allowing papists full liberty, as to their superstitious and idolatrous worship, (for so it doubtless is,) this should be done in their case with peculiar circumspection. But to grant them what they claim, and many claim for them, as emancipation^ and which means nothing else, than admission to power and authority ; seems irreconcileable to wisdom either human or divine. It is an essential principle of popery, however disguised by some, and lost sight of by otl^rs, to tolerate none who are not of thai church : and the grant of 13 134 ARTICLES OF THE SYNOD OF DORT. power to them till this principle be disavowed by bishops, vicars-general, legates, cardinals, and popes, as well as others, in the most full and unequivocal language, is to liberate lions, because they have been harmless when not at liberty : and the event, should this emancijjaiion be fully conceded, will be, that the power thus obtained, will be used in persecution, of those who gave it, as soon as it has acquired a proper measure of consolidation. If the advocates for this measure in our land, wshould they prove successful, do not themselves live to feel this, their posterity, I can have no doubt, will know it by deplorable experience. Avowed atheists seem also inadmis- sible to full toleration ; as incapable of being bound by any obligation of an oath, or of an affirmation, as in the sight of God, which is equivalant to an oath. How far some kinds of blasphemers should be also exempted, may be a question ; but every species of profaneness, or impiety, is not direct blasphemy. Yet if men outrage, or expose to ridicule or odium, the most sacred services of the religion of the country, or if pubhc instructors inculcate immoral principles ; they may, as far as I can see, be restrained, so that the mischief may be prevented ; though perhaps without further punishment, except for actual violation of the peace. Every collective body, however, has an indisputable right to prescribe the terms, on which men shall be admitted into it, either as members of the company, or in an official capacity ; and if it have funds at its disposal, the terms on which men shall be allowed to receive a share of them : provided that they who join them, do it voluntarily, and that others may, without molestation, be permitted to decline these terms, or to withdraw, if they, after having joined them, can no longer conscientiously comply. I say, a rio-ht indisputable by man, yet a right, for the use of which they are responsible to God ; and the abuse of which has been and is the source of most deplorable consequences. If, however, the Synod of Dorthad onlyproceededto exclude from office, public teachers, whether of congregations or schools, belonging to the church or churches established in Belgium, who would not comply with the terms agreed on in the Synod ; the teniis alone would have been the proper subject of our judgment, and not this exclusion, provided no further punishment had been inflicted. But this exclusion {ex officio) would of course be also {ex benejicio) or from the emolument of the office. And how far this would have been justifiable, I am not prepared to say : and, indeed, much depended on the nature of their funds, and the tenure on which they were ARTICLES OF THE SYNOD OF DORT. 135 obtained or held. But one thing is clear, that if some reasonable proportion of the emolument had been reserved to those who were excluded trom office, so long as they conducted themselves peaceably, it would have been a very conciliatcry measure, and suited to give a convincing testimony, that the glory of God, the peace of the church, the cause of truth, and the salvation of souls had been their motives and object ; and not secular and party interests. Inrespect of those revenues which, having been appropriated to religious purposes in former ages, fell into the hands of those, who conducted the reformation and formed establish- ments, it cannot reasonably be expected, that the bodies thus in possession, should voluntarily agree to share them with dissentients : but in revenues raised by taxes, on the present generation for the purposes of supporting religion, and other things connected with it ; equity seems to require that a proportion should be awarded to peaceful dissentients, of whatever description, according to the sum which that whole body may be required to pay towards such a tax : for they who contribute, and are good subjects, and can give a pledge to the government of good behavior, ought, in all reason, to shai-e the benefit in proportion.* "When the teachers of congregations and of schools, supported by the revenues of thechurches in Belgium, had been excluded or suspended from their office, and its emolument, all that was done in accession, seems to have beenunjustiiiable. The excluded party, in reason, and according to the scripture, (though not according to the general sentiments of that age,) were entitled to full toleration, to worship God, and instruct others either as preachers or teachers of schools, npt supported by the establishment, provided they did this peaceably. At most, only very general restrictions should have been required. But such teachers of separate congregations, and of schools, were not then known, or at least not recognized : nearly all places of worship and schools, were in the hands of the estabhshed authorities, and every thing attempted must be done secretly, and then, on that very ground, condemned as a conventicle or seditious meeting. * It may worthy of consideration, bow far a "rant from Parliament, for building churches or chapels exclusively for the establishment; while the public at lars^e must advance thu. money frt>m the general tax, or taxes, is thus consistent with strict equity. The design is excellent and most desirable; but whether it would not be more unexceptionable, if a propor- tionable sum were granted to peaceable dissenters, for the building or repairing their places ojf worship, may be matter of inquiry to impartial legislators. 136 ARTICLES OF THE SYNOD OF DORT. Excommunication, according to scripture, is nothing more than simple exclusion from the communion of the church, " Let him be as an heathen man, and a publican :" except when God miraculously by his apostles, who could, in that respect "do nothing against the truth, but for the truth," inflicted salutary chastisements, " for the destruction of the flesh, that the spirit might be saved in the day of the Lord Jesus ;" or that " others might learn not to blaspheme." But when, in addition to such an exclusion, many heavy consequences followed, even to fines, banishment, imprison- ment, exclusion from the common benefits of society, and even death, the very word excommunication became dreadfnl and hateful ; and the relaxation of all discipline, nay, almost its annihilation, has been the consequence. Restore the matter to its original use ; let the communicants become such of their own voluntary choice, admitted on a simple and credible profession of those things in which Christianity consists; and let them, if they act inconsistently, be excluded from communion, and left, in their former state, till they give proof of repentance ; considered as equally entitled to good will andgood offices in temporal things, as our other neighbors; admitted to any means of grace, which may aid their recovery ; conversed with in every way, which does not sanction their misconduct ; and " restored," if it may be, in " the spirit of meekness." On this plan, I apprehend discipline might again be established, and great benefit arise from it. But they, who cannot inflict miraculous judgments, surely are not authorized to attempt other punishment of excommunicated persons, which have a thousand times oftener been exercised against the truth, than for the truth. The distinctions, among the different offenders, and the mandates given to the different subordinate classes, and presbyteries, appear in no other way exceptionable, than as the presbyterian plan will of course be objected to, both by episcopahans and independents. But the Synod, as it has been seen, attempted far too much ; and, forgetful of our Lord's prohibition, were so eager to root up the tares, that they greatly endangered the wheat also. ARTICLES OF THE SYNOD OF DORT. 137 THE APPROBATION OF THE MOST ILLUSTRIOUS AND VERY POWERFUL LORDS THE STATES GENERAL. The States General of Federated Belgium, to all, who shall see and read this, health (or salvation, salutem.) We make it known (that) when, in order to take away those lamentable and pernicious controversies, which a few years since, with great detriment to the republic, and disturbance of the peace of the churches, arose concerning the known five heads of Chris- tian doctrine, and those things which depend on them ; it seemed proper to us, according to the order in the church of God, and thus also in the Belgic church, to convene at Dor- drecht a national Synod of all Federated Belgium ; and that this might be celebrated {celebrari) with the greatest fruit and advantage of the republic, not without much inconvenience {molestia) and great expenses, w^e sought for and obtained, unto the same, very many, the most excellent, learned, and celebrated foreign theologians of the reformed church ; as it may be seen from the subscription of the decrees of the afore- said Synod, after each of the heads of doctrine. Moreover, our delegates, being also commissioned {deputatis) from each of the provinces, who from the beginning to the end being present, should take care, that all things might there be handled in the fear of God, and in right order, from the word of God alone, in agreement to our sincere intention. And when this aforesaid Synod, by the singular blessing of God, hath now- judged with so great a consent of all and every one, as well of foreigners, as of Belgians, concerning the aforementioned five heads of doctrine, and the teachers of them : and we, having been consulted and consenting, published, on the sixth of May last past, the decrees and determination affixed to these pre- sents ; we, that the much wished for fruits from this great and holy work (such a one as the reformed churches have never before this time seen) might be abundant to the churches of these countries ; seeing that nothing is to us equally desired and cared for as the glory of the most holy name of God, and the preservation and propagation of the true reformed Chris- tian religion, (wliich is the foundation of prosperity and bond of union of Federated Belgium,) as the concord, the tranquil- Hty, and the peace of the churches, and in like manner the preservation of the concord and communion of the churches in these regions with all foreign reformed churches, from 13* 138 ARTICLES OF THE SYNOD OF DORT. which we never ought, nor are able to separate ourselves ; havinj^ seen, and known, and maturely exammed and weighed the aibrementioned judgment and decision of the Synod, we have fully in all things approved them, confirmed and ratified them, and by these presents we do approve and ratify them ; willing and enacting, {staiuentes,) that no other doctrine con- cerning the aforesaid five heads of doctrine be taught or propagated in the churches of these regions, besides that which is conformable and agreeable to the aforesaid judgment : enjoining and commanding with authority, to all the ecclesias- tical assemblies, the ministers of the churches, the professors and doctors of sacred theology, the rulers of colleges, and to all in general, and to every one without exception, [in univer- sum,) whom these things can in any way concern or reach unto, that, in the exercise of their ministerial offices and functions, they should in all things follow them faithfully, and sincerely conduct them.selves consistently with them. And that this our good intention may every where be fully and in all things sat- isfied, (or complied with,) we charge and command the orders, governors, the deputies of the orders, the counsellors, and deputed orders of the provhices of Gueldria, and the county of Lutphan, of Holland, West Friezland, Zeland, Utrecht, Frisia, Transisulania, and of the state of Groningen, and the Omlan- dias, and all their officiaries, judges, and justiciaries that they should promote and defend the observation of the aforesaid synodical judgment, and of those "things which depend on i+ ; so that they should not either themselves make any change in these things, or permit it by any means to be done by others ; because we judge, that it ought to be so done, to promote the glory of God, the security and safety of the state of these regions, and the tranquillity and peace of the church. Given {actum) under our seal, and it hath been sealed by the sealing of the president, and the subscription of our secretary, the count of Hague, the second of July, in the year 1619. A. Ploos. As also beneath, By the mandate of the aforesaid High Mightinesses the States General. Subscribed. C. Aerssen. And in that space, the aforesaid seal was impressed on red wax. On this document it must be again obsei-ved, that the meas- ure adopted by the rulers of Belgium, in respect of the decisions ARTICLES OF THE SYNOD OF DORT. 139 of the Synod of Dort, ought not to be judged according to the gen- erally prevailing sentiments of modern times. An immense re- volution in opinion, on these sul))ects,has taken place, within the last two centuries : and to render these rulers and this Synod» amenable to what we may call siatules long after enacted, as if whatever there was wrong in the conduct, was exclusively their fault, would be palpably unjust. " Are ye not partial in yourselves, and are become judges of evil thoughts." Jam. ii. 4. " But the wisdom from above is without jmrtialiiy.''^ Jam. iii. 18. The genei-nl principle of inducing, by coercive measures, conformity in doctrine and worshij), to the decisions of either councils, convocations, synods, or parliaments, was almost universally admitted and acted upon to a later period, than that of this Synod ; and though not long afterwards it was questioned, and in some instances relinquished ; yet it retained a very general prevalency, for at least half a century after ; nor is it without its advocates, even in the reformed churches, at this present day. Had the op])onents of the Synod possessed the same authority, they would have acted in like manner, and so would the rulers of the other countries in Europe. The exclusive charge therefore against the meas- ures under consideration, must be laid in those things, which were J) eculinr in their proceedings. As authority and compulsion can never produce conviction, or any regulation of the mind and judgment ; the word sin- cerely, in this state-paper, is very improperly used. It could not indeed reasonably be expected, that even external confor- mity to so exact and extensive a doctrinal standard, could be generally or durably accomplished :. but to suppose that any thing beyond this would be the result, except what argument and explanation, and appeals to the scriptures, in the arti- cles of the Synod itself coidd effect, was evidently most irrational : yet it was the notion of the times, and does not still appear absurd to all men, even in protestant countries. And the rulers of Belgiuni adopted and ratified the decisions of the Synod, as approving and recommending them to all the persons concerned ; and giving countenance in some measure to those who voluntarily avowed the purpose of ad- hering to them, and leaving others, entirely at liberty, to decline these terms, whether as authorized teachers of congregations or of schools, but no further molesting them, or interfering with their pursuits or instructions ; their conduct might have been advocated, especially, if, as it was said before, some fair portion of their former incomes had been reserved to those, who 140 ARTICLES OF THE SYNOD OF DORT. relinquished their situations, rather than promise to conform, but who otherwise behaved as peaceful members of the com- munity. But by absolute authority to demand of all entire conformity, whether voluntary or involuntary ; and to follow up this demand by the secular arm, and by heavy pui> ishments, was altogether unjustifiable. Yet, except the strictness of the rule itself, what country almost was there in Europe at that time, or which almost of either the rulers or teachers of the reformed churches, that did not in great measure attempt to do the same ? So that while authority, in many instances repeatedly shifted sides, which ever part was uppermost, its religious decisions were enforced by similar measures. " The reformers dissented from almost every principle of the church of Rome, but this, the right of persecution ; and though Luther and some others thought it rather too much to hum heretics, all agreed that they should be restrained and punished, and in short, that it was better to burn them than to tolerate them. The church of England has burnt protestantg for heresy, and papists for treason. The church of Scotland, and the London ministers in the interregnum declared their utter detestation and abhorrence of the evil of toleration, patronizing and promoting all other errors, heresies, and blasphemies whatever, under the abused name of liberty of conscience." {Williams on Religious Liberty, Eclectic Re- view.) The main point in this quotation is indisputable ; but in respect of Luther especially, it is erroneous. It would, probably be difficult, to produce an instance, in which this great man even so much sanctioned the punishment of the wild enthusiasts and deceivers of his day, except where the peace of society rendered the interposition of the magistrate indispensable. " At the same time, he (Luther) took occasion to reprobate the cruel sufferings inflicted on the poor wretches by the persecutions of the ecclesiastical rulers ; insisting with the utmost precision on that grand distinction of which this reformer never lost sight ; that errors in articles of faith were not to be suppressed by fire and sword, but confuted by the word of God ; and that recourse was never to he had to capital penalties, except in cases of actual sedition and tumult." (Milner's Eccl. Hist. vol. iv. p. 1098.) " His worthy friend Lineus, probably in a state of irritation, had asked him, Whetherhe conceived a magistrate to be justified in putting to death teachers of false religion ? A question, ARTICLES OF THE SYNOD OF DORT. 141 then little understood, and not generally agreed upon till long afterwards. I am backward, replied Luther, to pass a sentence of death, let the demerit be ever so apparent ; For I am alarmed, when I reflect on the conduct of the papists, who have so often abused the statutes of capital punishments, against heresy, to the effusion of innocent blood. Among the protestants, in process of time I foresee a great probability of a similar abuse, if they should now arm the magistrate with the same powers, and there should be left on record a single instance of a person having suffered legally for the propagation of false doctrine. On this ground, I am decidedly against capital punishment in such cases ; and think it quite sufficient that mischievous teachers of religion be removed from their situations." Milner's Eccl. Hist. vol. v. p. 1100. But, whatever were the opinions or practice of those times in this respect, or whatever the sentiments of any in our times may be, it seems to me incontrovertible, that every church, or associated company of Christians, whether as a national estab- lishment, or in any other form, has a right (for the use of which they are responsible to God alone) to appoint the terms on which such as voluntarihj desire it, shall be admitted to com- munion with them, or to teach as pastors, and as tutors in their schools and academies ; to refuse admission to such as do not agree to these terms, and to exclude those who after- wards act contrary to them. And if they have funds, which are properly their own, they have a right to employ these funds, to the exclusive support of such as voluntarily concur with them ; volenti non sit injuria : and it is absurd to deem those compelled, or their liberty infringed, who of their own voluntary will choose to conform, whether under an establish- ment or elsewhere. The Eclectic Review on ' Gisborne on the Colossians,' says, " Was it possible for the author of these discourses to put down a sentiment so just, and so weighty as this, without the perception of its censure bearing against the rites and ceremonies of his own church? Is there nothing of will-worship in that communion ? What are sponsors, and the sign of the cross in baptism, the comjmlsion to kneel at the Lord's supper, but new commands and prohibitions added to those which are established in the Bible'?" Eclectic Review, May 1817, p. 481. My concern at present, is only with the word compulsion. Can it be conceived, that they who voluntarily come to the Lord's supper in the church of England, consider kneeling as compulsion? And, who is at present compelled to receive the 142 ARTICLES OF THE SYNOD OF DORT. Lord's supper in that church? Some mdeed, are temjHed, too strongly tempted; but none are compelled. Again, would it not excite at least as much surprise and perplexity in a dissenting congregation, both to minister and communicants, if one or more of the company should kneel down to receive the bread and wine, and refuse to receive them in any other posture ; as it would in a church, if one or more should sit down, or stand, or refuse to kneel, at the time of receiving? Should the custom of receiving in a sitting posture, be con- sidered as compulsion^ and as a command, or . prohibition added to those which are established in the Bible ? By no means. Each company has its usage, whether established by law, or by the appointment of an independent church. That usage is known ; it is seldom seen, that a communicant expresses the least objection to it. He is voluntary, or he need not come. Whether kneehng, as uniting solemn prayer with receiving ; or sitting, as among presbyterians and independents ; or standing, or reclining on couches, (the posture no doubt of the apostles, at its institution,) if it be voluniarij in each person, there is no infringement of liberty^ whatever else may be controverted respecting the posture. But to return to Belgium and the Synod of Dort. There toleration of dissentients was not thought of ; and the etibrt was made, to enforce conformity on the whole mass of the population, especially on public teachers , and this, not only by exclusions, but by very severe disqualifications and other punishments. And probably the change of sentiment and practice in Belgium in this particular, which soon afterwards took place, and the toleration granted there, before it had any legal ground in Britain, combined in augmenting the general odium against the measures connected with this Synod. However I do, in my private judgment, consider the articles of the Synod of Dort as very scrijjtm^al: yet, when made the terms of conformity, or of officiating as public teachers, even with full toleration and exemption from any thing beyond simple exclusion, I must regard them as peculiarly improper. The terms of communion, even where none are molested who decline them, and of being public teachers, should by no means be carried into all the minutim of doctrine, which perhaps the ablest theologians are convinced to be scriptural. They should include only the grand principles, in which all the :humble disciples and pious ministers of Christ agree ; and not those in which they are left to differ, *' Him that is weak in the faith, receive ye, but not to doubtful disputations." ARTICLES OF THE SYNOD OF DORT. 143 The apostles never attempted to enforce by authority, the whole of what they infalliblij knew to be true. And who then should attempt to enforce their fallible opinions on others ? Besides, by aiming at too much, the very end is defeated : the numbers, who from ignorance or indolence, and corrupt , motives conform in such cases ; and of those, who teach other doctrines, than what they have consented to; becomes too great for any discipline to be exercised over them. Many also, of the most pious and laborious teachers who, in one May or other, manage to explain the established articles in their own favor, or at least as not against them, add greatly to the difficulty and evil : and so all discipline is neglected, as tacts deplorably prove. Probably, this has been, and is in a measure the case, in most or all of the churches ; but the proceedings of the Synod of Dort, and the rulers of Belgium at that season, were more exceptionable than those of any other, at least as far as I can judge. And this appears to me the chief blame to which they are justly exposed ; but which is almost, if not wholly over- looked, in the torrent of indiscriminate invective in which they, and these transactions, have been long overwhelmed. AM HARMONY OP THE CONFESSIONS OF FAITH OF THE PRINCIPAL CHRISTIAN CHURCHES 5n Europe ant» ^metfca, ON THE FUNDAMENTAL OVERTURES OF THE GOSPEl» WILLIAM WILLIAMS, 60 GENESEE STREET. 1831. Entered according to act of Congress, on the twenty-seventh day of Oc- tober, in the year of our Lord one thousand eight hundred and tliirty-one ; by WilUani Williams, as proprietor, in the Clerk's office of the District Court of the Northern District of New York. PREFACE " The Harmony of Confessions of Faith of the Christian and Reformed Churches, was addressed by the reformed churches of France and Belgia, to all the churches of Christ." It was iSrst published in Latin at Geneva in the year 1 681, and was repubUshedat London in the Englishlanguage,in the year 1643. The design ofrepublishing those parts of it v,hich apper- tain to the doctrines of grace, is to let the American churches understand what are the doctrines of the reformation, as taught by the reformers themselves, and received and professed by the churches of Christ at that time. The Harmony is composed of the following confessions — The Augsburg, Siieveland, Basil, the former and latter Helvetic, the Saxony, Wertem- berg, French, English, Belgic, Bohemia or "VValdenses, and that of Scotland. We have omitted entirely making any extracts from that of Sueveland, Basil, the former Helvetic, the Saxony, and Wirtemberg ; because these were drawn up by some individual cities to be presented at the Diet of Augs- burg and the council of Trent ; and were never generally received and adopted by any considerable body of churches ; and because the latter Helvetic is only enlarged and improved from the former. ' To this Harmony we have added parts of the following confessions — That of the established Church of England, the Westminster, the Savoy, Moravian, the Men- nonists, the London Baptists, and the Welch Calvanistic Methodists, which we give in their own language. I. THE AUGSBURG. " This confession was drawn up, at the suggestion of the protestant princes,by Melanchton,under the direction of Luther; and was presented to the Emperor Charles Y. at the Diet of Augsburg, in the year 1530. In the same year it was trans- lated into the Latin language, corrected in some articles, and published with a preface at Wirtemberg. This has been il48 PREFACE. generally received and adopted as the confession of faith of all the Lutheran churches in Europe and America. It has also been received and acknowledged by theJMoravian churches." It consists of 21 articles. II. THE SECOND HELVETIC. "The first Helvetic confession was framed at the requisition of the rulers and senate of Basil, by the delegates of the Helvetian States, which had embraced the evangelical doctrine, in the year 1536, arid was sent and presented to the assembly of Divines at Wirtemberg, by Bucer and Capito. In 1537, it was presented by Bucer at Smalcald, and approved by that whole assembly of protestant princes, as appears from Luther's letter to the Helvetians. It was drawn up by Mycomius, Grynseus, Bullinger, Capito, and Bucer. But when the first confession was too short, it was written over and enlarged in 1566, by the pastors of Zurich, and was approved and sub- scribed unto not only by the Tigurines, (i. e. the Canton of Zurich,) but by their confederates of Bern, and Schaff'hausen ; and Sangallia, Rhetia, Myllhausia, and Bienna, of the Grison league ; and by the churches of Geneva, of Savoy, of Polonie, of Hungary, and of Scotland. This was only two years after Calvin's death, but after a residence at Geneva of twenty- eight years. If we consider his influence over the churches, not only of Geneva, but over the whole adjacent country, there can be no doubt had he lived, it would have received his entire sanction and approbation." It consists of 30 articles. III. THE FRENCH. " This confession was drawn up and adopted by a Synod helb in Paris in 1559, and presented to Francis II. King of France, in behalf of all his protestant subjects." It contains 40 articles. IV. THE ENGLISH. " The English confession was inserted in the general apology, written in the year 1562, in behalf of the English church." It contains 21 articles. PREFACE. 149 V. THE THIRTY-NINE ARTICLES OF THE CHURCH OF ENGLAND. *' These were agreed upon by the arch-bishops, bishops and clergy, of England and Ireland, in the convocation holden at liondon in the year 1562, for the avoiding of diversities of opinions, and for the establishing of consent, touching true religion. These 39 articles were also established by a con- vocation of the bishops, clergy, and laity, as the articles of faith of the Protestant Episcopal church in the U. States^ in the year 1801." The Methodist Episcopal Society ^ have adopted 24 of the 39 articles, by substituting the word justifi- cation for baptism in the sixteenth article, and omitting about one half of the eleventh article, on Original Sin. They omit the whole of articles 5, 3, 8, 13, 15, 17, 18, 20, 21, 23, 26, 29, 33, 35, 36, and 37, for which last they substituted an entire different article." Their confession now contains 25 articles. VI. THE BELGIC. "This confession was first pubhshed in the French language in the year 1563, in the name of all the churches of Belgia ; and was confirmed and adopted by the Synod of their churches in 1579, and translated and published in the Dutch language. The confession and catechism of the Belgic churches, and the canons of the Synod of Dort, have been adopted as the confession of faith of the reformed churches of the Nether- lands. And these again have been received and adopted bv a convention of ministers and elders of the Dutch churches in the provinces of New York and New Jersey, convened in the city of New York, 1771, as the confession of faith of the American ^ Reformed Protestant Dutch church.^ ^^ This confession contains 37 articles. VII. THE BOHEMIAN, OR WALDENSES- " This was drawn up in the year 1573, and was highly ap- proved by Luther Melanchton, and the whole university of Wirtemberg." 14* 160 PREFACE. VIII. THE WESTMINSTER. " This confession was drawn up by an assembly of divines convened by an act of parliament, 1643. It was examined and approved by the General Assembly of the church of Scot- land, and ratified by an act of parhament in the year 1646. It was also examined and acknowledged as the confession of faith of the New England churches, by the Synod of Cam- bridge, in Massachusetts,! 648." It has also been adopted as the confession of faith of the General Assembly, the Burgher, Anti Burgher, Covenanter, and Associate Reformed Presbyte- rian churches in the United States. This contains 33 chanters. IX. THE SAVOY. " This confession is a declaration of the faith and orde*-, owned and practised in the congregational churches in Eng- land, ao-reed upon and consented unto by the elders and messengers in their meeting at the Savoy, (London,) in the year 1658. It was examined and approved by a Synod, at Boston, 1680, of the elders and messengers of the congre- tional churches, of Massachusetts. It was also owned and consented unto by the elders and messengers of the churches in the colony of Connecticut, assembled at Saybrook in the year 1708." It contains 32 chapters. X. THE MENNONISTS. This is the confession of the German Baptists, " transacted and concluded in the city of Dordrecht, 1632 ;" and is also the confession of the people sometimes called Tunkers, in the United States. This contains 18 articles. XL THE BAPTIST. This is the confession of faith drawn up and published by the seven Baptist churches of London, in the year 1646. This contains 52 articles. These confessions contain the professed articles of faith of PREFACE. 151 all the Reformed, Lutheran, Waldensean, German, and Dutch Baptist churches of the continent of Europe, and the Episcopal, Presbyterian, Congregational or Independent, Particular Baptists, and Calvinistic Methodist churches, of England, Scotland and Ireland ; the Puritan Pilgrims of New England, as expressed in the Cambridge and Saybrook Plat- forms ; the General Assembly, Associate Reformed, Burghers, Anti Burghers, Covenanter Presbyterians ; the German and Dutch Reformed ; the Lutheran, Episcopalian, the TV'esleyan Methodist, (as far as they have adopted the articles of the Episcopal Church;) the Welch Calvinistic Methodist; the Particular Baptist, and the Tunkers, or German Baptist, and Moravian churches in the United States. Whoever will take the pains carefully to examine these confessions, will find a much greater agreement in sentiment, on the great fundamental articles of Christian faith, among these principle churches, than has generally been supposed to exist. Is not this in itself, a strong argument in favor of the truth of these doctrines 1 Especially, when we consider that the early Reformers, in Germany, Switzerland, Geneva, France, Holland, England, and Scotland,just emerging from papal darkness, ignorance and superstition, each thrown upon his own resources, without the aid and help of others, with the Bible alone before them, drew from it substantially, the same system of divine truth, called the doctrines of grace. HARMONY, ETC, THE ETERNAL PROVIDENCE OF GOD, AND THE CREA- TION OF THE WORLD. THE LATTER CONFESSION OF HELVETIA. Of the Providexce of God. We believe that all things, both in heaven, and in earth, and in all creatures, are sustained and governed by the pro- vidence of this wise, eternal, and omnipotent God. For David witnesseth and saith, "The Lord is high above all nations, and his glory above the heavens. Who is as our God who dwelleth on high, and yet humbleth himself to be- hold the things that are in heaven and earth?" Again he saith, Ps. cxxxix. 3. ♦' Thou hast foreseen all my ways. For there is not a word in my tongue, which thou knowest not wholly, Lord," &c. Paul also witnesseth and saith, Acts xvii. 28. "By Him we live, move, and have our being." And, Rom. xi. 36. " Of him, and through him, and from him are all things." Therefore Augustine, both truly and according to the scripture, said in his book, De agone Christi, cap. 8. " The Lord said, ' Are not two spar- rows sold for a farthing, and one of them shall not fall on the ground, without the will of your Father ? ' By speaking thus, he would give us to understand that whatsoever men count most vile, that also is governed by the almighty power of God. For the truth which said that all the hairs of our heads are numbered, saith also, that the birds of the air are fed by him, and the lillies of the field are clothed by him." We therefore condemn the epicures who deny the provi- 154 * HARMONY OF CONFESSIONS. deuce of God, and all those who blasphemously affirm that God is occupied about the poles of heaven, and that he nei- ther seeth or regardeth us nor our affairs. The princely pro- phet David, also condemned these men, when as he said, Ps. xciv. 4. " Lord, how long, how long shall the wicked triumph, they say the Lord doth not see, neither doth the God of Jacob regard it. Understand ye unwise among the people, and ye fools, when will ye be wise. He that hath planted the ear, shall he not hear : and he that hath formed the eye, how should he not see?" Notwithstanding we do not contemn the means whereby the providence of God wor- keth, as though they were unprofitable, but we teach, that we must apply ourselves unto them, so far as they are commend- ed to us in the word of God. lYherefore we mislike the rash speeches of such as say, that if by the providence of God all things are governed, then all our studies and endeavors are unprofitable. It shall be sufficient, if we leave or permit all things to be governed by the providence of God, and we shall not need hereafter, to be careful, or to be taught in any mat- ter. For though Paul did confess that he did sail by the providence of God, who had said to him. Acts xxiii. 11. *' Thou must testify of me also at Rome," who moreover promised and said, " There shall not so much as one soul perish. Neither shall an hair fall from your heads." Yet the mariners devising how they might find a way to escape, the same Paul saith to the Centurion, and to the soldiers. Acts xxvii. 34. " Unless these remain in the ship, ye cannot be safe." For God, who hath appointed every thing his end, he also hath ordained the beginning and the means by which we must attain unto the end. The heathen ascribe things to blind fortune, and uncertain chance, but St. James would not have us say, James iv. " To day, or to morrow we will go into such a city, and there buy and sell : " hut he addeth, " for that which you should say, if the Lord will, and if we live, we will do this or that." And Augustine saith, "All those things which seem to vain men to be done unadvisedly in the world, they do but accomplish his word, because they are not done, but by his commandment." And in his exposition on the 148th Psalm. " It seemed to be done by chance, that Saul, seeking his father's asses, should light on the prophet Samuel : but the Lord had before said to the prophet, ' to-morrow I will send unto thee a man of the tribe of Benjamin,' &c." HARMONY OF CONFESSIONS. " 155 Uf the Creatiom op all things, of the Axgels, the Devil, AND Man. This good and almighty God created all things, both visi- ble, and invisible^ by his eternal word, and preserveth the same also, by his eternal spirit : as David witnesseth, saying, Ps. xxxiii. 6. " By the word of the Lord were the heavens made, and all the host of them by the breath of his mouth." And (as the scripture saith) " All things that the Lord crea- ted, were very good," and made for the use and profit of man. Now we say, that all those things do proceed from one be- ginning : and therefore we detest the Maniches and Marcio- nites, who did wickedly imagine two substances and natures, the one of good, the other of evil; and also two beginnings, and two Gods, one contrary to the other, a good, and an evil. Amongst all the creatures, the angels and men are most excellent. Touching angels, the holy scripture saith, Ps. civ. 4. "Who maketh his angels spirits, and his ministers a flameoffire." Also, Heb.v. 14. "Are they not ministering spi- rits, sent forth to minister for their sakes, which shall be the heirs of salvation 1" And the Lord Jesus himself testifieth of the Devil, saying, " He hath been a murderer from the beginning, and abode not in the truth, because there is no truth in him. W hen he speaketh a lie, he speaketh of his own : for he is a liar, and the Father thereof." We teach therefore, that some angels persisted in obedience, and were appointed unto the faithful service of God and men, and that other some fell of their own accord, and ran headlong into destruction, and so became enemies to all good, and to all the faithful, &c. Now, touching man, the spirit saith, that in the beginning he was created good, according to the image and likeness of God; that God placed him in paradise, and made all things subject unto him : which David doth most nobly set forth in the 8th Psalm. Moreover, God gave unto him a wife, and blessed them. We say, also, that man doth consist of two, and those divers substances in one person, of a soul immor- tal, (as that which being separated from his body, doth nei- ther sleep nor die,) and a body mortal, which, notwithstand- ing, at the last judgment shall be raised again from the dead, that from thenceforth the whole man may continue for ever, in life, or in death. We condemn all those which mock at, or by subtle disputations call into doubt the immortality of the soul, 156 HARMONY OF CONFESSIONS. or say that the soul sleepeth, or that it is a part of God. To be short, we condemn all opinions of all men whatsoever, which think otherwise of the creation of angels, devils, and men, than is delivered unto us by the scriptures, in the apos- tolic church of Christ. OUT OF THE FRENCH CONFESSION. This one only God hath revealed himself unto men : first, both in the creation, and also in the preservation and govern- ment of his works, &c. Look the rest in the first section, of the scripture, and the second section, of God. We believe that God, the three persons working together, by his virtue, wisdom, and incomprehensible goodness, hath made all things, that is, not only heaven and earth, and all things therein contained, but also the invisible spirits, of which some fell headlong into destruction, and some conti- nued in obedience. Therefore we say that they, as they are through their own malice corrupted, are perpetual enemies to all good, and therefore to the whole church : but that these, preserved by the mere grace of God, are ministers for his glory, and for the salvation of the elect. We believe that God hath not only made all things, but also ruleth and governeth them, as he who according to his will, disposeth and ordereth whatsoever happeneth in the world. Yet we deny that he is the author of evil, or that any blame of things done amiss, can be laid upon him, seeing his will is the sovereign and most certain rule of all righteousness, but he hath wonderful, rather than explicable means, by which he so useth all the devils and sinful men as instruments, that whatsoever they do evilly, that he, as he hath justly ordained, so he also turneth it to good. Therefore, while we confess that nothing at all is to be done, but by the means of his pro- vidence and appointment, we do in all humility adore his secrets that are hid tVom us, neither do we search in those things which be without the reach of our capacity. Nay, rather we apply to our own use, that which the scripture teacheth for our quietness anc contentation sake, to wit, that God, to whom all things are subject, with a fatherly care watcheth for us, so that not so much as a hair of our head falleth to the ground, without his will ; and that he hath Satan and all our adversaries so fast bound, that unless leave be given them, they cannot do us any little harm. HARMONY OF CONFESSIONS. 167 THE CONFESSION OF BELGIA. We know God by two manner of ways, first, by the making, preserving, and governing of this whole world. For that to our eyes is as a most excellent book, in which all creatures, from the least to the greatest are graven, as it were charac- ters, and certain letters, by which the invisible things of God may be seen and known of us : namely, his everlasting power and godhead, as Paul the apostle speaketh, Rom. i. chap. 10, which knowledge sufficeth to convince and make all men without excuse, &c. Look for the rest in the first section, of the scripture, and in the second section, of God. We beheve that the Father, by his word, that is, by the Son, made heaven, earth, and all other creatures of nothing, when he saw it fit and convenient, and gave to every one his being, form, and divers offices, that they might serve their Creator, and that he doth now cherish, uphold, and govern them all, according to his everlasting providence and infinite power : and that to this end, that they might serve man, and man might serve his God. He also made the angels all good by nature, that they might be his ministers, and might also attend upon the elect : of which, notwithstanding some fell from that excellent nature in which God had created them, into everlasting destruction : but some by the singular grace of God, abode in the first state of theirs : but the devils, and those wicked spirits, are so corrupted and defiled, that they be sworn enemies to good, and all goodness, which as thieves out of a watch tower, lie in wait for the church and all the members thereof, that by their juglings and deceits they may destroy and lay waste all things. Therefore, being through their own malice addicted to everlasting condemnation, they look every day for the dreadful punishments of their mischiefs. We therefore in this place reject the error of the Sadducees, who denied that there were any spirits or angels, as also the error of the Manichees, who hold that the devils have their beginning of themselves, and of their own nature evil, and not corrupted by wilful disobedience. We believe that this most gracious and mighty God, after he had made all things, left them not to be ruled after the will of chance or fortune, but himself doth so continually rule and govern them, according to the prescript rule of his holy will, that nothing can happen in this world, without his decree ond 16 158 HARMONY OF CONFESSIONS* ordinance, and yet God cannot be said to be either the author, or guilty of the evils that happen in this world. For both his infinite and incomprehensible power and goodness stretcheth so far, that even then he decreeth and executeth his works and deeds justly and holily, when as both the devil and the wicked do unjustly. And whatsoever things he doth, passing the reach of man's capacity, we will not curiously and above our capacity inquire into them : Nay, rather we humbly and reve- rently adore the secret, yet just judgments of God. For it sufficeth us (as being Christ's disciples) to learn only those things which he himself teacheth in his word, neither do we think it lawful to pass these bounds. And this doctrine affor- deth us exceeding great comfort. For by it we know that nothing befalleth us by chance, but all by the will of our hea- venly Father, who watcheth over us with a fatherly care indeed, having all things in subjection to himself, so that not a hair of our head (which are every one numbered) can be plucked away, nor the least sparrow light on the ground, without the will of our Father. In these things therefore do we wholly rest, acknowledging that God holdeth the devils and all our enemies so bridled as it were with snaffles, that without his will and good leave, they are not able to hurt any of us : and in this place we reject the detestable opinion of the Epicures, who feigned God to be idle, to do nothing, and to commit all things to chance. THE CONFESSION OF SCOTLAND. Of the Creation of Man. We confess and acknowledge this our God to have created man, to wit, our first father, Adam, to his own image and similitude, to whom he gave wisdom, lordship, justice, free will, and clear knowledge of himself, so that in the whole nature of man there could be noted no imperfection. From which honor and perfection, man and woman did both fall : the woman being deceived by the serpent, and man obeying the voice of the woman, both conspiring against the sovereign majesty of God, who in express words had before threatened death, if they presumed to eat of the forbidden tree. HARMONY OF CONFESSIONS. 169 THE WESTMINSTER CONFESSION. Of Creation'. 1. It pleased God the Father, Son, and Holy Ghost, for the manifestation of the glory of his eternal power, wisdom, and goodness, in the beginning, to create or make of nothing, the world, and all things therein, whether visible or invisible, in the space of six days, and all very good. 2. After God had made all other creatures, he created man, male and female, with reasonable and immortal souls, endued with knowledge, righteousness, and true holiness, after his own image, ha\ing the law of God written in their hearts, and power to fulfil it ; and yet under a possibility of transgressing, being left to the liberty of their own will which was subject unto change. Besides this law written in their hearts, they received a command not to eat of the tree of the knowledge of good and evil ; which while they kept they were happy in their communion with God, and had dominion over the creatures. Of Providence. 1. God, the great Creator of all things, doth uphold, direct, dispose, and govern all creatures, actions, and things, from the greatest even to the least, by his most wise and holy providence, according to his infallible foreknowledge, and the free and immutable counsel of his own will, to the praise of the glory of his wisdom, power,justice, goodness, and mercy. 2. Although in relation to the foreknowledge and decree of God, the first cause, all things come to pass immutably and infallibly, yet by the same providence, he ordereth them to fall out according to the nature of second causes, either necessarily, freely, or contingently. 3. God, in his ordinary providence, maketh use of means, yet is free to work without, above, and against them, at hie pleasure. 4. The almighty power, unsearchable wisdom, and infinite goodness of God, so far manifest themselves in his providence, Slat it extendeth itself even to the first fall, and all other sins of angels and men, and that not by a bare permission, but fiuch as hath joined with it a most wise and powerful bounding, 160 HARMONY OF CONFESSIONS. and otherwise ordering and governing of them, in a manifold dispensation, to his own holy ends ; yet so, as the sinfuhiess thereof proceedeth only from the creatm-e, and not from God; who being most holy and righteous, neither is, nor can be the author or approver of sin. 6. The most wise, righteous, and gracious God, doth oftentimes leave for a season his own children to manifold temptations, and the corruption of their own hearts, to chastise them for their former sins, or to discover unto them the hidden strength of corruption, and deceitfulness of their hearts, that they may be humbled ; and to raise them to a more close and constant dependance for their support upon himself, and to make them more watchful against all future occasions of sin, and for sundry other just and holy ends. 6. As for those wicked and ungodly men whom God, as a righteous judge, for former sins, doth blind and harden ; from them he not only withholdeth his grace, whereby they might have been enlightened in thjeir understandings, and wrought upon in their hearts ; but sometimes also withdraweth the gifts which they had ; and exposeth them to such objects as their corruption makes occasion of sin ; and withal, gives them over to their own lusts, the temptations of the world, and the power of Satan ; whereby it comes to pass that they harden themselves, even under those means which God useth for the softening of others. 7. As the providence of God doth, in general, reach to all creatures ; so, after a most special manner, it taketh care of his church, and disposeth all things to the good thereof. THE SAVOY CONFESSION. Of Creation. 1. It pleased God the Father, Son, and Holy Ghost, for the manifestation of the glory of his eternal power, wisdom and goodness, in the beginning to create or make of nothing the world, and all things therein, whether visible or invisible, in the space of six days, and all very good. 2. After God had made all other creatures, he created man, male and female, with reasonable and immortal souls, endued with knowledge, righteousness, and true holiness, after his own image, having the law of God written in their heart, and power to fulfil it; and yet under a possibility of transgressing* HARMONY OF CONFESSIONS. 161 being left to the liberty of their own will, which was subject to change. Besides this law written in their hearts, they re- ceived a command not to eat of the tree of the knowledge of good and evil ; which whil£ they kept, they were happy in their communion witli God, and had dominion over the creatures. Of Providence. 1. God the great Creator of all things, doth uphold, direct, dispose and govern all creatures, actions, and things from the greatest even to the least, by his most wise and holy provi- dence, according to his infallible foreknowledge and the free and immutable counsel of his own will, to the praise of the glory of his wisdom, power, justice, goodness, and mercy. 2. Although in relation to the foreknowledge and decree of God, the first cause, all things come to pass immutably, and infallibly ; yet by the same providence he ordereth them to fall out, according to the nature of second causes, either ne- cessarily, freely, or contingently. 3. God in his ordinary providence maketh use of means, yet is free to work without, above, and against them at his pleasure. 4. The almighty power, unsearchable wisdom, and the in- finite goodness of God, so far manifest themselves in his pro- vidence, in that his determinate counsel extendeth itself even lo the first fall, and all other sins of angels and men, (and that not by a bare permission,) which also he most wisely and pow- erfully boundcth, and otherwise ordereth and governeth in a manifold dispensation, to his own most holy ends, yet so as the sinfulness thereof proceedeth only from the creature, and not from God, who being most holy and righteous neither is, nor can be the author or approver of sin. 5. The most wise, righteous, and gracious God, doth ofltimes leave for a season his own children to manifold tempt- ations, and the corruption of their own hearts, to chastise them for their former sins, or to discover unto them the hid- den strength of corruption, and deceitfulness of their hearts, that they may be humbled, and to raise them to a more close and constant dependence for their support upon himself, and to make them more watchful againt all future occasions of sm, and for sundry other just and holy ends. 6. As for those wicked and ungodly men, whom God as a righteous judge for former sins, doth blind and harden, from 16* 162 HARMONY OF CONFESSIONS. them he not only withholdeth his grace, whereby they might have been enhghtened in their understandings, and wrought upon in their hearts ; but sometimes also withdraweth the gifts which they had, and exposeth them to such objects as their corruption makes occasions of sin ; and withal gives them over to their own lusts, the temptations of the world, and the power of Satan, whereby it comes to pass that they harden themselves, even under those means which God useth for the softening of others. 7. As the providence of God doth in general reach to all creatures, so after a most special manner it taketh care of his church, and disposeth all things for the good thereof. THE MENNONISTS' CONFESSION. The Creation of all things, and of Man. The same only God, who worketh all in all, him we beheve and profess to be the Creator of all visible and invisible things ; who within six days hath created, made and prepared the heavens, the earth, and the sea, and all what is in it ; and that he yet ruleth and upholds the same and all his works, by his wisdom and might, and by the word of his power. And when he had perfected his works, and according to his good pleasure, had ordered and prepared them good and up- right, every one in its nature, being and propriety, he also cre- ated the first man, the father of us all, Adam, and gave him a )»ody, which he make from an earthen lump, and breathed into his nostrils the breath of Ufe. So that he became a living soul from God, created in his own image and after his likeness, in sincere righteousness and holiness, unto life everlasting. And he regarded him above all other creature and adorned him with many excellent and glorious gifts, placed him in the delightful garden of paradise, gave him a command and prohibition, and took afterward from the same Adam a rib, and made a woman of it, which he brought to him, and gave her for his help, and companion, and wife ; and so consequently caused that from this only first man Adam, have been procreated and descended all men living on the face of the whole earth. HARMONY OP CONFESSIONS. 168 THE LONDON BAPTISTS' CONFESSION. [See under next Section.] THE WELCH CALVINISTIC METHODISTS' CONFESSION. Of the Providence of God in upholding and goternikg thh World. God, in his wise, holy, and righteous providence, upholds and governs all creatures, and all their actions. His provi- dence embraces every place, incident, change, and time. The dispensation of God's providence is full of eyes to per- ceive, and full of strength to perform ; and he will make all things to work together for good to them that love him. Ita over ruling government extends over the sinful actions of man ; but it is neither the cause nor the occasion of sinful- ness in him. OF MAN'S FALL, SIN, AND FREE WILL. THE LATTER CONFESSION OF HELVETIA. Of Man's Fall, Sin, and the Cause of Sin. Man was from the beginning created of God after his image, in righteousness and true holiness, good, and upright : but by the instinct of the serpent and his own fault, falling from good- ness and uprightness, became subject to sin, death, and divers calamities, and such an one as he became by his fall, such are all his offspring, even subject to sin, death, and sundry calam- ities. And we take sin to be that natural corruption of man, derived or spread from those our parents unto us all, through which we being drowned in evil concupiscences, and clean turned away from God, but prone to all evil, full of all wicked- ness distrust, contempt, and hatred of God, can do no good of ourselves, no not so much as think of any. And that more is, even as we do grow in years, so by wicked thoughts, words, 164 HARMONY OP CONFESSIONS. and deeds committed against the law of God, we bring forth corrupt fruits, worthy of an evil tree : in which respect, we through our own desert, being subject to the wrath of God are in danger of just punishments : so that we had all been cast away from God, had not Christ the deliverer brought us back again. By death therefore, we understand not only bodily death, which is once to be suffered of all us for sins, but also everlasting punishments due to our corruption aadto our sins. For the apostle saith, Eph. ii. "We were dead in tres- passes and sins, and were by nature the children of wrath, as well as others. But God which is rich in mercy, even when we were dead hy sins, quickened us together in Christ." Again, Rom. v. "As by one man sin entered into the world, and by sin death, and so death went over all men, forasmuch as all men have sinned," &c. We therefore acknowledge that original sin is in all men; we acknowledge, that all other sins, which spring hereout, are both called, and are in deed sins, by what name soever they may be termed, v/hefher mortal or venial, or also that which is called sin against the Holy Ghost, which is never for- given : we also confess that sins are not equal, although they spring from the same fountain of corruption and unbelief, but that some are more grievous than others, even as the Lord hath said, Matth, x. 11, that "It shall be easier for Sodom," than for the city that despiseth the word of the gospel : we therefore condemn all those that have taught things con- trary to these, but especially Pelagius and all the Pelagians, together with the Jovinianists, who with the Stoics count all sins equal, we in this matter agree fully with St. Augustine, who produced and maintained his sayings out of the holy scrip- tures. Moreover we condemn Florinus andBlastus (against whom also Irseneus wrote) and all those that make God the author of sin : seeing it is expressly written, Ps. Ixxxiv. 4. "Thou art not a God that loveth wickedness, thou hatest all them that work iniquity, and wilt destroy all that speak lies." And again, John viii. 44. "When the devil speaketh a lie, he speaketh of his own, because he is a liar, and the fa- ther of lying." Yea, there is even in ourselves sin and cor- ruption enough, so that there is no need that God should in- fuse into us either a new or greater measure of wickedness. Therefore when God is said in the scripture, to harden, to blind, and to deliver us up into a reprobate sense, it is to be understood, that God doth it by just judgment, as a just HARMONY OF CONFESSIONS. 165 judge and revenger. To conclude, as often as God in the scripture is said and seemeth to do some evil, it is not there- by meant, that man doth not commit evil, but that God doth suffer it to be done, and doth not hinder it, and that by his just judgment, who could hinder it, if he would : or because he maketh good use of the evil of men, as he did in the sins of Joseph's brethren : or because himself rulelh sins, that they break not out and rage more violently than is meet. St. Augustine in his Enchiridion, saith, "After a wonderful and unspeakable manner that is not done beside his will, which is done contrary to his will, because it could not be done, if he should not suffer it to be done, and yet he doth not suflfer it to be done unAvillingly, but willingly : neither would he, be- ing God suffer any evil to be done, unless being also Al- mighty, he could make good of evil." Other questions, as, whether God vvould have Adam fall, or whether he forced him to fall, or why he did not hinder his fall, and such like, we account amongst curious questions, (unless perchance the frowardness of heretics, or of men otherwise importunate, do compel us to open these points also out of the word of God, as the godly doctors of the Church have oftentimes done) knowing that the Lord did forbid that man should not eat of the forbidden fruit, and punished his transgression : and also that the things done are not evil in respect of the provi- dence, will, and power of God, but in respect of Satan, and our will resisting the vvill of God. Of Fre2 y.iLL, axd so of Man's Power and Ability. We teach in this matter, which at all times hath been the cause of many conflicts in the Church, that there is a triple condition or estate of man to be considered. First, what man w^as before his fall, to wit, upright and free, who might both continue in goodness, and dechne to evil : but he declin- ed to evil, and hath wrapped both himself and all mankind in sin and death, as hath been showed before. Secondly, we are to consider, what man was after his fall. His understand- ing indeed was not taken from him, neither was he deprived of wll, and altogether changed into a stone or stock. Never- theless, these things are so altered in man, that they are not able to do that now, which they could not do before his fall. For his understanding is darkened, and his will which before was free, is now become a servile will ; for it serveth sin, not nilling, but willing ; for it is called a wiU, and not a nilling. 166 HARMONY OF CONFESSIONS. Therefore as touching evil or sin, man doth evil, not compel- led either by God or the devil, but of his own accord ; and in this respect he hath a most free will : but whereas we see, that oftentimes the most evil deeds and counsels of man are hindered by God, that they cannot attain to their end, this doth not take from man liberty in evil; but God by his power doth prevent that, which man otherwise purposed freely : as, Joseph's brethren did freely purpose to slay Joseph: but they were not able to do it, because it seemed other^vise good to God in his secret counsel. But as touching goodness and virtues, man's understanding doth not of itself judge aright of heavenly things. For the evangelical and apostolic scrip- ture requireth regeneration of every one of us that will be saved. Wherefore our first birth by Adam doth nothing pro- fit us to salvation. Paul saith, 1 Cor. ii. "The natural man perceiveth not the things which are of the Spirit," &c. The same Paul elsewhere denieth that we are fit of ourselves to think any good. Now it is evident, that the mind or under- standing, is the guide of the will : and seeing the guide is blind, it is easy to be seen how far the will can reach. There- fore man not as yet regenerate hath no free will to good, no strength to perform that which is good. The Lord saith in the gospel, John viiii. "Verily, verily I say unto you, that every one that committeth sin, is the servant of sin." And Paul the apostle saith, Rom. viii. "The wisdom of the flesh is en- mity against God. For it is not subject to the law of God, nei- ther indeed can be." Furthermore, there is some understand- ing of earthly things remaining in man after his fall. For God hath of mercy left him wit, though much differing from that which was in him before his fall, God commandeth us to gar- nish our wit, and therewithal he giveth gifts and also the in- crease thereof. And it is a clear case, that we can profit very little in all arts without the blessing of God. The scrip- ture doubtless referreth all arts to God. Yea and the Eth- nics also did ascribe the the beginnings of arts to the gods, &s to the authors thereof. Lastly, we are to consider, whether the regenerate have free will, and how far forth they have it. In regeneration the understanding is illuminated by the Holy Ghost, that it may understand both the mysteries and will of God. And the will itself is not only changed by the Spirit, but is also endued with faculties, that of its own accord it may both will and do good. Unless we grant this, we shall deny Christian liberty, and bring in the bondage of the law. Besides, the prophet bringeth HARMONY OF CONFESSIONS. 167 in God speaking thus, Jer. iii. " I will put my laws in their minds, and write them in their hearts." The Lord also saith in the gospel, Ez. xxx i. " If the Son make you free, then are you free indeed." Paul also to the Phillippians, John vii. "Unto you it is given, for Christ not only to beheve in him, but also to suffer for his sake." And again, Phil. i. " I am persuaded that he that began this good work in you, will perform it until the day of the Lord Jesus. Also, Phil. ii. " It is God that worketh in you the will and the deed." Where nevertheless we teach, that there are two things to be observed : First, that the regenerate, in the choice and working of that which is good, do not only work passively, but actively. For^they are moved of God, that themselves may do that which they do. And Augustine doth truly allege that saying, that " God is said to be our helper. For no man can be helped, but he that doth somewhat." The Manichees did bereave man of all action, and made him like a stone and a block. Secondly, that an the regenerate there remaineth infirmity. For seeing that sin dwelleth in us, and that flesh in the regenerate striveth against the Spirit, even to our lives end, they do readily perform in every point that which they had purposed. These things are confirmed by the apostle, Rom. vii. Gal. V. Therefore, our free will is weak, by reason of tlie relics of old Adam remaining in us so long as we live, and of the human corruption, which so nearly cleaveth to them. In the mean while because that the strength of the flesh and relics of the old man are not of such great force that they can wholly quench the work of the Spirit, therefore the faithful are called free, yet so, that they do acknowledge their infirmity, and glory no whit at all of their free will. For that which St. Augustine doth repeat so often out of the apostle, ought always to be kept in mind by the faithful : " "VVhat hast thou, that thou hast not received 1 and if thou hast received it, why dost thou boast, as though thou hadst not received it 1" Hitherto may be added, that that cometh not straightway to pass, which we have purposed. For the events of things are in the hand of God. For which cause, Rom. i. xix. Paul "besoughtthe Lordthat he would prosper his journey." Where- fore in this respect also, free will is very weak. But in outward things no man denieth but that both the regenerate and unre- generate have their free will. For man hath this constitution common with other creatures (to whom he is not inferior) to will some things, and to nill other things. So he may speak, or keep silence, go out of his house, or abide within. Although 168 HARMONY OF CONFESSIONS. herein also God's power is evermore to be marked, which brought to pass that Balaam could not go so far as he would, and that Zacharias coming out of the temple, could not speak as he would have done. In this matter we condemn the Manichees who deny, that the beginning of evil unto man, being good, came from his free will. We condemn also the Pelagians, who affirm that an evil man hath free v^dll suffi- ciently to perform a good precept. Both these are confuted by the scripture, which saith to the former, " God made man upright," and to the latter, "If the Son make you free, then are you free indeed." THE CONFESSION OF BOHEMIA, OR THE WALDENSES. Of the Knowledge of a Man's self: also, of Sin, the Causes AND Fruits thereof, and of the Promise of God. Fourthly, touching the knowledge of 'himself, man is taught, £uid that after two sorts. First, the knowledge of his estate, yet being in his innocence, or void of all fault, that is, of his nature being perfect, from whence he fell : Secondly, the knowledge of his sin and mortality, into which he fell. The estate and condition of his innocence and righteousness con- sisteth in these points : that the Lord in the beginning made man after his own image and likeness, and adorned him with the gifts "of his grace or bounty : that he engraved in him righteousness and his Spirit, a soul and a body, together with all the faculties and powers thereof, and so made him holy, just, wise, immortal, and a most pleasant temple for his heavenly Spirit, in the mind, will, memory, and judgment, and bestowed upon him clear light of understanding, integrity, and a very ordinate or lawful love towards God, and all his crea- tures ; also a full and absolute obedience, or abiUty to obey God, the true fear of God, and a sincere heart and nature, that man might be his own possession, and his proper and peculiar workmanship, created unto the praise of his glorious grace. Man being placed in this estate, had left unto him free will, so that if he would, he was able to fulfil that command- ment which God gave him, and thereby to retain righteousness both for himself and for all his posterity after him, and every way to enjoy a spirit, soul, body, and an estate most blessed : and further also, to make a way unto a far more excellent HARMONY OF CONFESSIONS. 16S glory, by considering that fire and water, life and death, were set before him ; which if he would not consider, nor do his endeavor therein, by choosing of evil, he might lose all those good gifts. The second part of the knowledge of a man's self, (namely before justification,) standeth in this, that a man acknowledge aright the state of this fall, sin, and mortality. For that free liberty of choice which God permitted to the will of man, h« abused and kept not the law of his justice, but swerved there- from, and therein transgressed the commandment of God. insomuch as he obeyed the devil and those lying speeches ol his, and gave credit unto them, and performed to the devil such faith and obedience as was due to God alone ; whereby he stripped and bereaved himself and his posterity of the state of perfection and goodness of nature : and the grace oi God, and those good gifts of justice, and the image of God, which in his creation were engraved in him, he partly lost them, and partly corrupted and defiled them, as if with horrible poison one should corrupt pure wine, and by this means he cast headlong both himself and all his offspring into sin, death, and all kind of miseries in this life, and into punishments eternal after this life. Wherefore the spring and principal author of all evil is that cruel and detestable devil, the tempter, bar, and manslayer : and next the free will of man, which notwithstanding being converted to evil, through lust and naughty desires, an< perverse concupiscence, chooseth that which is evil. Hereby, sins according to these degrees and after this order may be considered and judged of. The first and weightiest or most grievous sin of all was without doubt after that sin of Adam, which the apostle calleth disobedience, for the which death reigneth over all, even over those also, which have not sinned with like transgression as did Adam. A second kind is original sin, naturally engendered in us and hereditary, wherein we are all conceived and born into this world. " Behold," saith David, Ps. li. " I was born in iniquity, and in sin hath my mother conceived me." And Paul, Ephes. ii. " We are by nature the children of wrath." Let the force of this hereditary destruction be acknowledged and judged of by the guilt and fault, by our proneness and declination, by our evil natiire, and by the punishment which is laid upon it. The third kind of sins are those which are called actual, which are fruits of original sin, and do burst out within, with- out, privily and openly, by the powers of man, that is, by all 16 170 HARMONY or CONFESSIONS. that ever man is able to do, and by his members, transgressing all those things which God commandeth and forbiddeth, and also running into blindness and errors worthy to be punished with all kind of damnation. This doctrine of the true know- ledge of sin, is of our men diligently handled and urged : and to this end were the first and second tables of the law delivered to Moses of God, that men especially might know themselves, that they are conceived and born in sin, and that forthwith, even from their birth, and by nature, they are sinners, full of lusts, and evil inclinations. For hereof it cometh, that straight even from the beginning of our age, and so forth in the whole course of our life, being stained and overcome with many sins, men do in heart, thoughts, and evil deeds, break and transgress the command- ments of God, as it is written, Ps. xiv. Rom. iii. " The Lord looked down from heaven to behold the children of men, to see if there were any that would understand, and seek God : all are gone out of the way, they have been made altogether unprofitable, there is none that doeth good, no not one." And again. Gen. vi. " When the Lord saw that the wickedness of man was great in the earth, and all the cogitations of his heart were only evil continually." And again. Gen. viii. " The Lord said, the imagination of man's heart is evil even from his youth." And Saint Paul saith, Eph. ii. "We were by nature the children of wrath as well as others." Here withal this is also taught, that by reason of that cor- ruption and depravation, common to all mankind, and for the sin, transgressions, and injustice, which ensued thereof, all men ought to acknowledge, according to the holy scripture, their own just condemnation, and the horrible and severe vengeance of God, and consequently the most deserved punishment of death, and eternal torments in hell : whereof Paul teacheth us, when he saith, Rom. vi. " The wages of sin is death." And our Lord Christ, John v. " They which have done evil, shall go into the resurrection of condemnation," that is, jinto pains eternal, " where shall be wailing and gnashing of teeth." They teach also that we must acknowledge our weakness, and that great misery which is engendered in us, as also those difficulties from which no man can ever deliver or rid himself by any means, or justify himself, (that is, procure or get righteousness to himself,) by any kind of works, deeds, or exercises, seem they never so glorious. For that will of man which before was free, is now so corrupted, troubled, and HARMONY OF CONFESSIONS. 171 weakened, that now from henceforth of itself, and without the grace of God, it cannot choose, judge, or wish fully, nay it hath no desire, nor inclination, much less any ability, to choose that good wherewith God is pleased. For albeit it fell willingly and of its o^vn accord, yet by itself, and by ita own strength it could not rise again, or recover that fall ; neither to this day, without the merciful help of God, is it able to do any thing at all. And a little after : Neither can he which is man only, and hath nothing above the reach of tliis our nature, help another in this point. For since that original sin, proceeding by inheritance, possesseth the whole nature, and doth furiously rage therein, and seeing that all men are sinners, and do want the grace and justice of God, therefore saith God, by the mouth of the prophet Esaias,Esa. xliii. " Put me in remembrance. Let us be judged together, count thou if thou have any thing that thou mayest be justified : thy first father hath sinned, and thy interpreters (that is, they which teach the justice) have transgressed against me." And a little before, speaking of works in the service of God after the invention of man, he saith : " Thou hast not offered unto me the ram of the burnt offerings, neither hast thou honored me with thy sacrifices : I have not caused thee to serve with an offering, nor wearied thee with incense." And unto the Hebrews it is ^\Titten : Heb. x. " Sacrifice, and offering, and burnt offerings, and sin offerings thou wouldest not have." Neither didst thou approve those things, which were offered according to the law. This also must we know, that the Lord God for sin doth permit and bring all kinds of afflictions, miseries, and vexations of mind in this life, upon all men, such as are heat, cold, hunger, thirst, care, and anguish, sore labors, calamity, adver- sity, doleful times, sword, fire, diseases, griefs, and at the last also that intolerable and bitter death, whereby nature is overthrown, as it is written. Gen. ii. "Thou shalt die the death." Again, Gen. iii. " Cursed is the earth for thy sake, in sorrow shalt thou eat of it all the days of thy life ; thorns also and thistles shall it bring forth to thee." And yet it is taught, that men must and ought to bear all these punishments patiently, seeing that they owe unto God, and have deserved a far more cruel punishment. Yet they must not be so persuaded as though ihey deserved any thing by suffering this punishment, or should receivfe from God any grace or reward in recompense for the merit of these punishments, seeing that Paul, speaking of a mucb jnore worthy cross and sufferings which the true be- 172 HARMONY OF CONFESSIONS. lievers take upon them for Christ's sake, saith, " that they be not comparable to the glory, which shall be shewed unto us :" And these punishments are laid upon us, and are patiently to be borne, that we may acknowledge the greatness of our sin, and how grievous a thing it is, and therewithal our own weakness, needs, and misery, and that by experience we may know how wicked, foul, and bitter a thing it is, even above all that we are able to conceive, for a man to forsake the Lord his God, as saith the prophet. And moreover, that they which being plunged in these miseries, and oppressed with these burdens, may again be stirred up to repentance, and to seek for favor and help from God, which is a Father full of mercy and compassion. Howbeit this is also expressly added, that the labors and torments which holy men do suffer for the name of Christ, that is, in the cause of eternal salva- tion, for the holy truth of Christ, are an acceptable and pleasant sacrifice to God, and have great and large promises, especially in the life to come : the which thing also did even so fall out with Christ our Head, of whom the epistle to the Hebrews gpeaketh thus, that "For the joy that was set before him, he endured the cross :" who also by himself consecrated and hallowed the cross to them, even to this end, that those suffer- ings which we endure for Christ his name's sake, might be pleasant and acceptable unto God. THE FRENCH CONFESSION. We believe that man being created pure and upright, and conformable to the image of God, through his own fault fell from that grace which he had received, and thereby did so estrange himself from God, the fountain of all righteousness and of all good things, that his nature is become altogether defiled, and being blind in spirit, and corrupt in heart, hath utterly lost all that integrity. For although he can somewhat discern between good and evil, yet we affirm that whatsoever light he hath, it straightway becometh darkness, when the question is of seeking God, so that by his understanding and reason he can never come to God. Also, although he be endued with will, whereby he is moved to this or that, yet insomuch as that is altogether captivated under sin, it hath no liberty at all to desire good, but such as it hath received by grace and of the gift of God. We believe that all the offspring of Adam is infected with this contagion, which we call original sin, that is, a stain spreading itself by propagation, and not by HARMONY OP CONFESSIONS. 178 imitation only, as the Pelagians thought, all whose errors we do detest. Neither do we think it necessary to search, how this sin may be derived from one unto another. For it is sufficient that those things which God gave unto Adam, were not given to him alone, but also to all his posterity : and therefore we in his person being deprived of all those good gifts, are fallen into all this misery and curse. We believe that this stain is indeed sin, because that it maketh and every man (not so much as those little ones excepted, which as yet lie hid in their mothers' womb) guilty of eternal death before God. We also affirm, that this stain, even after baptism, is in nature sin, as concerning the fault: howbeit they which are the children of God, shall not therefore be condemned, because that God of his gracious free goodness and mercy, doth not impute it to them. Moreover we say, that this frowardness of nature doth always bring forth some fruits of mahce and rebellion, in such sort, that even they which are most holy, although they resist it, yet are they defiled with many infirmities and offences, so long as they live in this world. THE ENGLISH CONFESSION. We say also, that every person is born in sin, and leadeth his life in sin: that no body is able truly to say, his heart is clean. That the most righteous person is but an unprofitable servant : That the law of God is perfect, and require th of us, perfect, and full obedience : That we are able by no means to fulfil that law in this worldly life ; that there is no mortal creature, which can be justified by his own deserts in God's sight. THE THIRTY-NINE ARTICLES OF THE CHURCH OF ENGLAND. Of Original or Birth sin. Original sin standeth not in the following of Adam (as the Pelagians do vainly talk : ) but it is the fault and corruption of the nature of every man, that naturally is engendered, of the off*spring of Adam ; whereby man is very far gone from ori- ginal righteousness, and is, of his own nature, inclined to evil ; so that the flesh lusteth always, contrary to the Spirit ; and therefore, in every person born into this world, it deserveth God's wrath and damnation. And this infection of nature doth remain ; yea, in them, that are regenerated ; whereby the lust 16* 174 HARMONY -OF CONFESSIONS. of the flesh, which some do expound the wisdom, some sens- uality, some the affection, some the desire of the flesh, is not subject to the law of God. And although there is no condem- nation, for them that believe and are baptized, yet the apostle doth confess, that concupiscence and lust, hath, of itself, the nature of sin. Of Free tvill. The condition of man, after the fall of Adam, is such, that he cannot turn and prepare himself, by his own natural strength and good works, to faith and calling upon God : wherefore we have no power to do good works, pleasant and acceptable to God, without the grace of God, by Christ, preventing us, that we may have a good will, and working with us, when we have that good will. THE CONFESSION OF BELGIA. We believe that God of the slime of the earth created man, after his image, that is to say, good, just, and holy, who had power by his own free will, to frame and conform his will unto the will of God. But when he was advanced to honor he knew not, neither did he well understand his excellent state, but wittingly and willingly did make himself subject to sin, and so consequently unto eternal death and malediction, whilst that giving ear to the w^ords and subtleties of the devil, he did transgress that commandment of life, which he had received of the Lord, and so did withdraw and alienate himself from God (his true hfe,) his nature being altogether defiled and corrupted by sin, whereby it came to pass, that he made himself subject both to corporeal and to spiritual death. Wherefore being made wicked, and perverse, and also corrupt in all his ways and endeavors, he lost those excellent gifts where- with the Lord had adorned him, so that there were but a few little sparks and small steps of those graces left in him, the which not- withstanding are sufficient to leave men without excuse because that what light soever we have, is turned into palpable darkness, even as the scripture itself teacheth, saying, John i. 6. " The hghtshined in darkness, and the darkness comprehended it not :" For there John doth manifestly call men darkness. Therefore whatsoever things are taught, as touching man's free will, we do worthily reject them, seeing man is the servant of sin, John ill. 27. " Neither can he do any thing of himself, but as it is given him from heaven :" For who is so bold as to braS HARMONY OF CONFESSIONS. 175 that he is able to perform whatsoever he listeth, when as Christ himself saith, John vi. 44. " No man can come unto me, except my Father, which hath sent me, do draw him ?" Who dare boast of his will, which heareth that, Rom. viiL " All the affections of the flesh are enemies against God ?•' Who will vaunt of his understanding, which knovvcth that, 1 Cor. i. 14. " The natural man can? ot perceive the things of the Spirit of God ?" To conclude, who is he that dare bring forth anyone cogitation of his own, which understandeth this, that we are not 2 Cor. iii. 5. " Able of oiu-selves to think any thing," but, " That w^e are sufficient, it is altogether of God ?" Therefore that saying of the apostle must needs re- main firm and steadfast, Phil. ii. 12. " It is God which worketh in us, both to will and to do, even of his good pleasure." For no man's mind, no man's will is able to rest in the will of God, wherein Christ himself hath wrought nothing before. The which also he doth teach us, saying, John xv. 5. " Without me ye can do nothing." Wc believe, that through the disobedience of Adam, the sin, that is called odiginal hath been spread and poured into all mankind. Now original sin, is a corruption of the whole nature, and an hereditary evil, wherewith even the very infants in theii* mother's womb are polluted : the which also as a most noisome root doth branch out most abundantly all kind of sin in man, and is so filthy and abominable in the sight of God, that it alone is sutBcient to the condemnation of all mankind. Neither are we to believe that this sin is by baptism utterly extinguished or plucked up by the roots, seeing that out of it, as out of a corrupt fountain, continual floods and rivers of iniquity do daily spring and flow : howbeit, to the children of God it doth not tend, neither is it imputed to condemnation, but of the mere favor and mercy of God it is remitted unto "hem, not to this end, that they trusting unto this remission should be rocked asleep in security, but that it may stir up often sighs in the faithful by the sense and feeling of this cor- ruption, and that they should somewhat the more earnestly desire, Rom. vii. 18. 24. " to be dehvered from this body of death." Therefore we do condemn the error of the Pela- gians, which affirm, that this original sin is nothing else but a certain kind of imitation. 176 MlRMONY OF CONFESSIOIfS. THE CONFESSION OF AUGSBURG. Also they that teach that after the fall of Adam all men descended one from another after a natural manner, have original sin even when they are born. We mean by original sin that which the holy fathers, and all of sound judgment and learning in the Church do so call, namely that guilt, whereby all that come into the world, are through Adam's fall, subject to God's wrath and eternal death, and that very corruption of man's nature derived from Adam. And this corruption of man's nature comprehendeth both the defect of original justice, integrity, or obedience, and also concupiscence. This defect is horrible blindness, and disobedience, that is, to wit, to want that light and knowledge of God, which should have been in our nature being perfect, and to want that uprightness, that is, that perpetual obedience, that true, pure, and chief love of God, and those other gifts of perfect nature. Where- fore those defects and this concupiscence are things damnable, and of their own nature worthy of death. And this original blot is sin indeed, condemning, and bringing eternal death, even now also, upon them, which are not born again by baptism and the Holy Ghost. They condemn the Pelagians, who deny original sin, and think that those defects or this concupiscence are things indif- ferent, or punishments only, and not of their own nature damnable, and dream that man may satisfy the law of God, and may for that peculiar obedience be pronounced just before God. Concerning free will, they do teach, that man's will hath some freedom to perform a civil justice, and to make choice of things that are within the reach of reason : but it hath no power to perform a spiritual justice, without the Holy Spirit, because Paul saith, " The natural man perceiveth not the things which are of the Spirit of God," and Christ saith, " Without me ye can do nothing." Now this spiritual justice is wrought in us, when we are helped of the Holy Ghost. And we receive the Holy Ghost, when we assent unto the word of God, that >ve may be comforted through faith in all terrors of conscience, as Paul teacheth, when he saith, " That ye may receive the promise of the spirit through faith." These things, almost in as many words, saith St. Augustine, lib. iii. Hypognost. HARMONY OF CONFESSIONS. 177 " We confess that there is in all men a free will which hath indeed the judgment of reason, not that it is therehy apt with- out God either^ to begin, or to perform any thing, in matters pertaining to God, but only in works belonging to this present life, whether they be good or evil. In good works 1 affirm tliose to be, which arise of the goodness of nature, as to be wiUing to labor in the iield, to desire meat or drink, to desire to have a friend, to desire apparel, to desire to build an house, to marry a wife, to nourish cattle, to learn the art of divers good things, to desire any good thing pertaining to this present life, all which are not without God's government, yea they now are, and had their beginning from God. In evil things I account such as these, to desire to worship an image : to desire manslaufjhter." This sentence of Augustine doth notably teach what is to be attributed to free will, and doth put a plain difference between civil discipline or the exercises of human reason, and spiritual motions, true fear, patience, constancy, faith, invocation in most sharp temptations, in the midst of Satan's subtk assnult?, in the terrors of sin. Tn the:-** surely we had great need to be guided and helped of the Holy Spirit, according to that saying of Paul, " The Spirit helpeth our infirmity." We condemn the Pelagians,and all such as they are who teach that by the only powers of nature, without the Holy Spirit, we may love God above all, and fulfil the law of God, as touch- ing the substance of our actions. We do freely and neces- sarily mislike these dreams : for they do obscure the benefits of Christ. For therefore is Christ the mediator set forth, and mercy promised in the gospel, because that the law cannot be satisfied by man's nature, as Paul witnesseth, when he saith, Rom. viii. "The wisdom of the flesh is enmity against God. For it is not subject to the law of God, neither indeed can be." For albeit that man's nature by itself can after some sort perform external works, (for it can contain the hands from theft and murder,) yet can it not make those inward motions, as true fear, true faith, patience, and chastity, unless tlie Holy Ghost do govern and help our hearts. And yet in this pl^ce also do we teach, that it is also the commandment of God, that the carnal motions should be restrained by the industry of reason and by civil discipline, as Paul saith, "The law is schoolmaster to Christ :" also, "The law is given to the unjust." 178 HARMONY OF CONFESSIONS. THE MORAVIAN CONFESSION. Article II. Further we teach, that since Adam's fall all mankind, nat- urally engendered from him, are conceived and born in sin ; that is, that they from the very womb are full of evil lusts and inclinations : and have by nature no true fear of God, no true faith in God, neither can have. Also, that this innate disease and original sin, is truly sin ; and condemns, under God's eternal wrath, all those who are not born again through water and the Holy Ghost Article XVIII. Concerning free will it is taught, that man hath, in some meas- ure, a free will to live honest outwardly, and to choose between those things which reason comprehends. But without grace, help, and operation of the Holy Spirit, a man is not able to be pleasing to God, from the heart to fear God, to love or to believe in him, or to cast away out of the heart the innate evil lust. But such things are effected through the Holy Spirit, which is given tlirough G od's word. For Paul says, 1 Cor. ii. " The natural man receiveth not the things of the Spirit of God." And that it may be known that herein we teach nothing new, these are the clear words of St. Austin concerning free will, as are here written out of Hypognostics, book iii. " We acknowledge, that there is in all men a free will ; for they all have a natural implanted understanding and reason : not thai they are able to transact any thing with God, as from the heart to love God, and to fear him ; but only in the external works of this life they have liberty to choose good or bad ; the good I mean which nature is able to do ; as to work in the field, or not ; to eat, to drink, to go to a friend, or not ; to put on or t» put off a garment, to build, to take a wife, to follow a trade ; and to do such like things, which are profitable and good : all which however, is not, neither subsists without God ; but all is from him, and through him. On the other hand also, man by his own choice can undertake something bad, as to kneel before an idol, to pommit murder," &c» HARMONY or COFrpXSSIO?fS, 179 Article XIX. Concerning the cause of sins, it is taught among us, that although God Almighty created and upholds all nature, yet the perverse will doth work sin in all who are wicked and despisers of God : such as the will of the devil and of all the ungodly is, who, as soon as God withdrew his hand, turned himself from Goduntoevil, as Christ speaks, John viii. "The devil, when he speaketh a lie, speaketh of hh own." THE CONFESSION OF SCOTLAND, Of Original Sin, By which transgression, commonly called original sin, was the image of God utterly defaced in man, and he and his pos- terity of nature became enemies to God, slaves to- Satan, and ser\'ants to sin. Insomuch that death everlasting' hath had^ and shall have power and dominion over all that have not been, are not, or shall not be regenerate from above, which regeneration is wrought by the power of the Holy Ghosts working in the hearts of the elect of God, an assured faith in the promise of God, revealed to us in his word, by which faith we apprehend Christ Jesus, with the graces and benefits pro- mised in him. THE WESTMINSTER CONFESSION. Op the Fall of Man, of Sin, and of the Punishment thereof. 1. Our first parents, being seduced by the subtlety and temptation of Satan, sinned in eating the forbidden fruit This their sin God was pleased, according to his wise and holy counsel, to permit, having purposed to order it to his own glory. 2. By this sin they fell from their original righteousness, and communion with God, and so became dead in sin, and wholly defiled in all the faculties and parts of soul and body. 3. They being the root of all mankind, the guilt of this sin was imputed, and the same death in sin and corrupted nature- conveyed to all their posterity, descending from them by or- dinary generations. 180 HARMONY OF CONFESSIONS. 4. From this original corruption, whereby we are utterly indisposed, disabled, and made opposite to all good, and whol- ly inclined to all evil, do proceed all actual transgressions. 5. This corruption of nature, during the life, doth remain in those that are regenerated ; and although it be through Christ pardoned and mortified, yet both itself, and all tlie motions thereof, are truly and properly sin. 6. Every sin, both original and actual, being a transgres- sion of the righteous law of God, and contrary thereunto, doth, in its own nature, bring guilt upon the sinner, whereby he is bound over to the wrath of God, and curse of the law, and so made subject to death, with all miseries spiritual, tem- poral, and eternal. Of God's Coyenakt with Man. 1. The distance between God and the creature is so great, that although reasonable creatures do owe obedience unto him as their creator, yet they could never have fruition of him, as their blessedness and reward, but by some voluntary con- descension on God's part, which he hath been pleased to ex- press by way of covenant. 2. The first covenant made with man was a covenant of works, wherein life was promised to Adam, and in him to his posterity, upon condition of perfect and personal obedi- ence. 3. Man, by his fall, having made himself incapable of life by that covenant, the Lord was pleased to make a second, commonly called the covenant of gi-ace : wherein he freely ofFereth unto sinners life and salvation by Jesus Christ, re- quiring of them faith in him, that they may be saved, and promising to give unto all those that are ordained unto life his Holy Spirit to make them willing and able to believe. 4. This covenant of grace is frequently set forth in scrip- ture by the name of a testament, in reference to the death of Jesus Christ, the testator, and to the everlasting inheritance, with all things belonging to it therein bequeathed. 5. This covenant was differently administered in the time of the law, and in the time of the gospel : under the law it was administered by promises, prophecies, sacrifices, circumcision, the pascal lamb, and other types and ordinan- ces delivered to the people of the Jews, all fore-signifying Christ to come, which were for that time sufficient and effica- cious, through the operation of the Spirit to instruct and HARMONY OP CONFESSIONS. 181 build up the elect in faith, in the promised Messiah, by whoni (hey had full remission of sins, and eternal salvation ; and is called the Old Testament. 6. Under the gospel, when Christ the substance, was ex- hibited, the ordinances in which tliis covenant is dispensed, are the preaching of the word, and the administration of the sacraments of baptism and the Lord's supper; which, though fewer in number, and administered with more simplicity and less outward glory, yet in them it is held forth in more fulness, evidence, and spiritual efficacy, to all nations, both Jews and Gentiles, and is called the New Testament. There are not, therefore, two covenants of grace differing in substance, but one and the same under various dispensations. , Of Free Will. 1 . God hath endued the will of man with that natural Ub- erty, that it is neither forced, nor by any absolute necessity of nature, determined to good or evil. 2. Man, in his state of innocency, had freedom and pow- er to will and to do that which is good and well pleasing to God : but yet mutably, so that he might fall from it. 3. Man, by his fall into a state of sin, hath wholly lost all abiUty of will to any spiritual good accompanying salvation : 60 as a natural man being altogether averse from that which is good, and dead in sin, is not able, by his own strength, to convert himself, or to prepare himself thereunto. 4. When God converts a sinner, and translates him into the etate of grace, he freeth him from his natural bondage under gin, and by his grace alone, enables him freely to will and to do that which is spiritually good ; yet so as that, by reason of his remaining corruption, he doth not perfectly, nor only, will that which is good, but doth also will that which is evil. 5. The will of man is made perfectly £md immutably free to good alone, in the state of glory only. THE 9AV0T CONFESSION. Op the Fall of Man, of Sin, and of the Pcnishment tbereof. 1. God having made a covenant of works and life thereup- on, with our first parents, and all their posterity in them., they being seduced by the subtlety and temptation of Satan, did 17 182 HARMONY OF CONFSSSIONS. wilfully transgress the law of their creation, and break the covenant, in eating the forbidden fruit. 2. By this sin they, and we in them, fell from original right- eousness and communion with God, and so became dead in sin, and wholly defiled in all the faculties and parts of soul and body. 3. They being the root, and by God's appointment stand- ing in the room and stead of all mankind, the guilt of this sin was imputed, and corrupted nature conveyed to all their pos- terity, descending from them by ordinary generation. 4. From this original corruption, whereby we are utterly indisposed, disabled and made opposite to all good, and wholly inclined to all evil, do proceed all actual transgressions. 5. This corruption of nature during this life, doth remain in those that are regenerated ; and although it be through Christ pardoned and mortified, yet both itself, and all the mo- tions thereof, are truly and properly sin. 6. Every sin, both original and actual, being a transgres- sion of the righteous law of God, and contrary thereunto, doth in its own nature bring guilt upon the sinner, whereby he is bound over to the wrath of God, and curse of the law, and so made subject to death, with all miseries, spiritual, temporal, and eternal. Of God's Covenant with Man. 1 . The distance between God and the creature is so great, that although reasonable creatures do owe obedience to him as their Creator, yet they could never have attained the re- ward of life, but by some voluntary condescension on God's part, which he hath been pleased to express by way of covenant. 2. The first covenant made with man, was a covenant of works, wherein hfe was promised to Adam, and in him to his posterity, upon condition of perfect and personal obedience. 3. Man, by his fall having made himself uncapable of life, by that covenant, the Lord was pleased to make a second, commonly called the covenant of grace : wherein he freely offereth unto sinners life and salvation by Jesus Christ, requi- ring of them faith in him, that they may be saved, and promi- sing to give unto all those that are ordained unto life, his holy Spirit, to make them willing and able to believe. 4. This covenant of grace is frequently set forth in scrip- ture by the name of a testament, in reference to the death of | HARMONY OF CONFESSIONS. 183 Jesus Christ the testator, and to the everlasting inheritance, with all things belonging to it, therein bequeathed. 5. Although this covenant hath been differently and vari- ously administered in respect of ordinances and institutions in the time of the law, and since the coming of Christ in the flesh ; yet for the substance and efficacy of it, to all its spi- ritual and saving ends, it is one and the same : upon the ac- count of which various dispensations, it is called the Old and New Testament. Of Free Will. 1 . God hath endued the will of man with that natural liberty and power of acting upon choice, that it is neither forced, nor by any absolute necessity of nature, determined to do good or evil. 2. Man, in his state of innocency, had freedom and power to will and to do that vrhich was good and well pleasing to God ; but yet mutably, so that he might fall from it. 3. I\Ian, by his fail into a state of sin, hath wholly lost all ability to will to any spiritual good accompanying salvation, so as a natural man, being altogether averse from that good, and dead in sin, is not able by his own strength to convert himself, or to prepare himself thereunto. 4. When God converts a sinner, and translates him into a state of gi-ace, he freeth him from his natural bondage under rtin, and by his grace alone, enables him freely to will and to do tliat which is spiritually good : yet so, as that by reason of his remaining corruption, he doth not perfectly nor only will that which is good, but doth also will that which is evil. o. The will of man is made perfectly and immutably free to a;ood alone in the state of glory only. THE MENNOXISTS' CONFESSION. CON-CERXIXCr THE FaLL OF MaN. We believe and profess, according to the holy scriptures, that the said our first parents, Adam and Eve, kept not long in that glorious state wherein they were created ; but that they being seduced and deceived by the subtlety and deceit of the serpent, and the envy of the devil, they transgressed the great command of God, and became disobedient to their Crea- tor : by which disobedience, sin entered into the world, and 184 HARMONY OF CONFESSIONS. by sin, death, and so passed over to all men, because they all have sinned, and thereby drawn upon themselves the wrath of God, and condemnation ; for which they were driven by God, out of the paradise, to till the ground, to provide for them- selves with trouble, and to eat their bread in the sweat of their brows, until they should return to the earth from whence they were taken. And that because of this sin alone, they have been so far fallen, departed and alienated from God, that nei- ther by themselves, nor by any of their posterity, nor by angels or men, nor by any other creature, either in heaven or earth, they could be restored, delivered, or reconciled with God ; but that they must have been lost eternally ; unless God, who did again pity his creature, had looked to it, and interceded with his love and mercy. THE LONDON BAPTISTS' CONFESSION. Article IV. In the beginning, God made all things very good ; created man after his own image, filled with all meet perfection of nature, and free from all sin ; but long he abode not in this honor ; Satan using the subtlety of the serpent to seduce first Eve, then by her seducing Adam ; who, without any compul- sion, in eating the forbidden fruit, transgressed the command of God, and fell, whereby death came upon all his posterity ; who now are conceived in sin, and by nature the children of wrath, the servants of sin, the subjects of death, and other miseries in this world, and for ever, unless the Lord Jesus Christ set them free. THE WELCH CALVINISTIC METHODISTS' CONFESSION. Of the Fall of Man, and Original Sin. The place which Adam occupied in this covenant, [of works,] was not merely as a natural root to the whole of his posterity, but also as their representative ; as their happiness or mis- ery, as well as his own, depended on his obedience or disobe- dience. Though man, when God made the covenant of works with him, had power to obey and perform the conditions of that covenant, yet he disobeyed and broke the covenant, and thus forfeited his right to the life which was promised to him, HARMONY OF CONFESSIONS. 186 and became the subject of that death with which he was threatened. He lost his original uprightness, and his com- munion with God, and he became totally corrupt in soul and body. As he was the root and the representative of man- kind, his first sin is imputed to them ; and every one of his seed which by natural generation proceeds from him, partakes of his corruption. Through this natural defilement, all man- kind are become impotent, and opposed to every good thing, and prone to every evil; and ^om this corrupt inclination, every sinful action proceeds. Original sin, and every subse- quent actual sin in soul or body, is a transgression of the holy law of God ; it brings the sinner under the curse and indignation of God, and makes him the subject of spiritual, temporal, and eternal misery. OF ETERNAL PREDESTINATION AND ELECTION, THE LATTER CONFESSION OF HELVETIA. Op the Predestixation of God, and the Election of the Saijits. God hath from the beginning freely, and of his mere grace, without any respect of men, predestinated, or elected the saints, whom he \\i\\ save in Christ, according to the saying of the apostle, Eph. i. 4. "And he hath chosen us in him before the foundation of the world." And again, 2 Tim. i. 9. *'Who hath saved us, and called us with an holy calling, not according to our works, but according to his own purpose and grace, which was given unto us through Jesus Christ be- fore the world was, but is made manifest by the appearance of our Saviour Jesus Christ." Therefore, though not for any merit of ours, yet not without a means, but in Christ, and for Christ, did God choose us, and they who are now engrafted into Christ by faith, the same also were elected. But such as are without Chiist, were rejected, according to that of the apostle, 1 Cor. xiii. 5. "Prove yourselves whether you be in the faith. Know you not your own selves, how that Jesus Christ is in you ? . except you be reprobates." To conclude, the saints are chosen in Christ by God unto a sure end, which end the apostle declareth, when he saith, Ephes. i. 4. "He hath chosen us in him, that we should be holy and with- 17* 186 HARMONY OF CONFESSIONS. out blame before him through love, who hath predestinated us to be adopted through Jesus Christ unto himself, for the praise of his glorious grace." And although God knoweth who are his, and now and then mention is made of the small num- l>ei- of the elect, yet we must hope well of all, and not rashly judge any man to be a reprobate : For Paul saith, to the Phi- lippians, "I thank my God for you all (now he speaketh of the whole church of the Philippians) that you are come into the fellowship of the gospel, and I am persuaded, that he that bath begun this work in you, will perform it, as it becometh jne to judge of you all." And when the Lord was demand- ed, whether there were few that should be saved, he doth not answer and tell them, that few or more should be saved, or damned, but rather he exhorteth every man to "strive to enter nil at the straight gate." As if he should say, it is not for yoo to inquire of these matters, but rather to endeavor that yoo may enter into heaven by the straight way. Wherefore, we do not allow of the wicked speeches of some, who say, "Few- are chosen, and seeing I know not whether I am in the num- ber of those few, I will not defraud my nature of her desires." Others there are which say, "If I be predestinate and choseii of God, nothing can hinder me from salvation, which is already certainly appointed for me, whatsoever I do at any time. But if I be in the number of the reprobate, no faith or repentance will help me, seeing the decree of God cannot be changed. Therefore, all teachings and admonitions are to no purpose." Now against these men, the saying of the apostle maketh much. 2. Tim. ii. 24, &c. "The sen^nts of God must be apt to teach, instructing them that are con- trary minded, proving if God at any time will give them re- pentance, that they may come to amendment out of the snare of the devil, which are taken of him at his pleasure." Be- side, Augustine also teacheth, that "Both the grace of free election and predestination, and also wholesome admonitions and doctrines are to be preached." We therefore condemn those, who seek otherwhere, than m Christ, whether they be chosen from all eternity, and what God hath decreed of them before all beginning. For men must hear the gospel preached, and believe it : if thoa be- lieve, and be in Christ, thou mayest undoubtedly reckon of it, that thou art elected. For the Father hath revealed unto us in Christ his eternal sentence of predestination, as we ev€sn now showed out of the apostle, 2 Tim. i. This is, there- fore, above all to he taught and well weighed, what great HARMONY OF CONFESSIONS- 1S7 love of the Father towards us in Christ is revealed : we must hear what the Lord doth daily preach unto us in his gospel, how he calleth, and saith, Matt. xi. 18. "Come unto me all ye that labor and are burdened, and I will refresh you." And, John iii. 10. "So God loved the world, that he gave his on}y begotten Son for it, that all which believe in him should not perish, but have life everlasting." Also, Matt, xviii. 14, "It is not the will of the Father, that any of these little ones should perish." Let Christ, therefore, be our looking glass, in whom we may behold our predestination. We shall have a most evident and sure testimony that we are written in the book of life, if we communicate with Christ, and he be ours, and we his by a true taith. Let this comfort us in the tempta- tion touching predestination, than which there is none more dangerous, that the promises of God are general to the faith- ful, in that he saith, Luk.xi. "Ask,and ye shall receive." Every oaie that asketh, receiveth. And to conclude, in that Ave pray with all the Church of God, "Our Father which art in heaven." And for that in baptism we are engrafted into the body of Christ, and are fed in his Church, oftentimes with his flesh and blood unto everlasting life. Thereby we being strengths ened, we are commanded to "work our salvation with fear and ti-eiXibUng," according to that precept of Paul. THE FRENCH CONFESSION. We beHeve that out of this universal corruption and damna- tion, wherein by nature all men are drowned, God did deliver and preserve some, whom by his eternal and immutable coimsel, of his own goodness and mercy, without any respect (J^ their works, he did choose in Christ Jesus, and others he left in that corruption and damnation, in whom he might aa well make manifest his justice, by condemning them justly in their time, as also declare the riches of his mercy in the others. For some are not better than others, till such tinve as the Lord doth make a difference, according to that immutable counsel, which he had decreed in Christ Jesus before the creation of the world : neither was any man able by his own strength to make an entrance for himself to that good, seeing that of our nature we cannot have so much as one right motion, affection, or thought, till God do freelyprevent us, and feshion us to uprightness. 188 HARMONY OF CONFESSIONS. THE CONFESSION OF BELGIA. We believe that God (after that the whole offspring of Adam was cast headlong into perdition and destruction, through the default of the first man) hath declared and showed himself to be such a one, as he is indeed, namely, both merciful and just. Merciful by delivering and saving those from condem- nation and from death, whom in his eternal counsel, of his own free goodness, he hath chosen in Jesus Christ our Lord, without any regard at all of their works : but just, in leaving others in that their fall and perdition, whereinto they had thrown themselves headlong. THE THIRTY-NINE ARTICLES OF THE CHURCH OF ENGLAND. Of Predestination and Election. Predestination to life is the everlasting purpose of God, whereby (before the foundations of the world were laid) he hath constantly decreed, by his counsel, secret to us, to deliver from curse and damnation, those, whom he hath chosen in "Christ, out of mankind, and to bring them, by Christ, to ever- lasting salvation, as vessels made to honor. Wherefore they, which he endued with so excellent a benefit of God, be called, according to God's purpose, by his Spirit, working in due .season ; they, through grace, obey the calling ; they be jus- tified freely ; they be made sons of God by adoption ; they be made like the image of his only begotten Son Jesus Christ; they walk religiously in good works ; and, at length, by God's mercy, they attain to everlasting felicity. As the godly consideration of predestination, and our election in Christ, is full of sweet, pleasant, and unspeakable comfort to godly persons, and such as feel in themselves the worldng of the Spirit of Christ, m.ortifying the works of the flesh, and their earthly members, and drawing up their mind to high and heavenly things, as well, because it doth greatly establish and confirm their faith of eternal salvation, to be en- joyed through Christ, as because it doth fervently kindle their love towards God, so, for curious and carnal persons, lacking the Spirit of Christ, to have continually before their eyes the HARMONY OF CONFESSIONS. 1S9 seirteuce of God's predestination, is a most dangerous down- fall ; whereby the devil doth thrust them either into desperation, or into WTetchedness of most unclean Hving, no less perilous than desperation. Furthermore, we must receive God's promises in such wise, as they be generally set forth to us in holy scripture : and in our doings, that will of God is to be followed, which we have expressly declared unto us, in the word of God. THK CONFESSION OF SCOTLAND. Of Election. For that same eternal God and Father, who of mere grace elected us in Christ Jesus his Son, before the founda- tion of the Avorld was laid, appointed him to be our Head, our Brother, our Pastor, and great Bishop of our souls. But because that the enmity betwixt the justice of God and our sins was such, that no flesh by itself could, or might lia^^e attained unto God : it behooved that the Son of God should descend unto us, and take himself a body of our body, flesh of our flesh, and bone of our bones, and so become the per- fect Mediator betwixt God and man, giving power to so many as believe in him, to be the sons of God, as himself doth witness, " I pass up to my Father, and unto your God." By which most holy fraternity, whatsoever we have lost in Adam, is restored to us again. And for this cause are we not afraid to call God our Father, not so much because he hath created us, (which we have common with the reprobate) as for that that he hath given to us his only Son to be our Brother, and given unto us grace to acknowledge and embrace him for our Mediator, as before is said. It behooved farther, the Messias and Redeemer to be very God, and very man, because he was to bear the punishment due for our transgressions, and to present himself in the presence of his Father's judgmoent, as in our person, to sufler for our transgression, and inobe>- dieiice, by death to overcome him that was author of death. But because the only Godhead could not sufler death, neither yet could the only manhood overcome the same, he joined botli together in one person, that the imbecility of the one should suffer, and be subject to death, (which we had deserved) and the infinite and invincible power of the other, to wit, of the Godhead, should triumph and purchase to us, Ufe, liberty, and perpetual victory, and so we confess and most undoubted* ly believe. 190 HARMONY OP CONFESSIONS. THE WESTMINSTER CONFESSION. Of God's Eternal Decree.. 1. God from all eternity did by the most wise and holy counsel of his own will, freely and unchangeably ordain what- soever comes to pass ; yet so as thereby neither is God the author of sin ; nor is violence offered to the will of the crea- tures, nor is the liberty or contingency of second causes taken av^-ay, but rather established. 2. Although God knows whatsoever may or can come to pass, upon all supposed conditions ; yet hath he not decreed any thing because he foresaw it as future, or as that which would come to pass, upon such conditions. 3. By the decree of God, for the manifestation of his g;iory, some men and angels are predestinated unto everlasting life, and others foreordained to everlasting death. 4. These angels and men, thus predestinated and foreor- dained, are particularly and unchangeably designed ; and their number is so certain and definite that it cannot be either in- ca-eased or diminished. 5. Those of mankind that are predestinated unto life, God, before the foundation of the vv'orld was laid, according to his eternal and injmutable purpose, and the secret counsel and gd pleasure of his will, hath chosen in Christ, unto ever- la.sting glory, out of his mere free grace and love, without any foresight of faith or good works, or perseverance in either of tbem, or any other thing in the creature, as conditions, or causes moving him thereunto ; and all to the praise of his glorious s:race. 6. As God hath appointed the elect unto glory, so hath he, by the eternal and most free purpose of his will, foreordained all the means thereunto. Wherefore they who are elected l>eing fallen in Adam, are redeemed by Christ, are effectually called unto faith in Christ by his Spirit working in due season ; are justified, adopted, sanctified, and kept by his power through faith unto salvation. Neither are any other redeemed by Christ, effectually called, justified, adopted, sanctified, and saved, but the elect only. 7. The rest of mankind, God was pleased, according to the unsearchable counsel of his own will, whereby he extendeth or withholdeth mercy as he pleaseth, for the glory of his sove- HARMONY OF CONFESSIONS. 191 reign power over his creatures, to pass by, and to ordain them to dishonor and wrath for their sin, to the praise of his glorious justice. S. The doctrine of this high mystery of predestination is to be handled with special prudence and care, that men at- tending the will of God revealed in his word, and yielding obedience thereunto, may, from the certainty of their effectual vocation, be assured of their eternal election. So shall this doctrine afford matter of praise, reverence, and admiration of God ; and of humihty, diligence, and abundant consolation, to all that sincerely obey the gospel. THE SAVOY CONFESSION. Of God's Eterxal Decree. 1. God from all eternity did by the most wise and holy counsel of his own will, freely and unchangeably ordain what- soever comes to pass : yet so as thereby neither is God the author of sin, nor is violence offered to the will of the crea- tures, nor is the liberty or contingency of second causes taken away, but rather established. 2. Although God knows whatsoever may or can con>e to pass upon all supposed conditions, yet hath he not decreed any thing because he foresaw it as future, or as that which would come to pass upon such conditions. 3. By the decree of God for the manifestation of his glory, some men and angels are predestinated unto everlasting life, and others foreordained to everlasting death. 4. These angels and men thus predestinated, and foreor- dained, are particularly and unchangeably designed, and their number is so certain and definite, that it cannot be either increased or diminished. 5. Those of mankind that are predestinated unto life, God before the foundation of the world was laid, according to his eternal and immutable purpose, and the secret counsel and good pleasure of his will, hath chosen in Christ unto ever- lasting glory, out of his mere free grace and love, without any foresight of faith or good works, or perseverance in either of them, or any other thing in the creature, as conditions or causes moving him thereunto, and all to the praise of hie glorious grace. 6. As God hath appointed the elect unto glory, so hath he 192 HARMONY OP CONFESSIONS. by the eternal and most free purpose of his will foreordained fdl tlie means thereunto : wherefore they who are elected, b^ng fallen in Adam, are redeemed by Christ, are effectually c-ailedunto faith in Christ by his Spirit working in due season; are justified, adopted, sanctified, and kept by his power, through faith unto salvation. Neither are any other redeemed by Christ, or effectually called, justified, adopted, sanctified^ imd saved, but the elect only. 7. The rest of mankind God was pleased, according to the unsearchable counsel of his own will, whereby he extendeth or mthholdeth mercy, as he pleaseth, for the glory of his govereign power over his creatures, to pass by, and to ordain tliera to dishonor and wrath for their sin, to the praise of his glorious justice. S. The doctrine of this high mystery of predestination, is to be handled with special prudence and care, that men attending the will of God revealed in his word, and yielding obedience thereunto, may from the certainty of their effectual vocation be assured of their eternal election. So shall this doctrine afford matter of praise, reverence, and admiration of God, and of humility, dihgence, and abundant consolation to all tliat sincerely obey the gospel. THE LONDON BAPTISTS' COXFESSION. Article V. God, in his infinite power and wisdom, doth dispose all things to the end for which they were created ; that neither good nor evil befalls any by chance, or without his providence ; and that whatsoever befalls the elect, is by his appointment, for his glory, and their good. Article VT- All the elect, being loved of God with an everlasting love, are redeemed, quickened, and saved, not by themselves, nor their own works, lest any man should boast, but only and Wholly by God, of his free grace and mercy, through Jesus Christ, who is made unto us by God, wisdom, righteousness, eanctification, and redemption, and all in all, that he that rejoiceth, might rejoice in the Lord. HARMONY OF CONFESSIONS. 193 THE WELCHCALVINISTIC METHODIST S' CONFESSION. Of the Decree of God. God, from eternity, according to the counsel of his own will, and for the manifestation and exaltation of his glo- rious attributes, decreed all things which he should perform in time and to eternity, in the creation and governing of his creatures, and in the salvation of sinners of the human race ; yet in such a manner that he is neither the author of sin,nor does he force the will of his creatures in the fulfilment of his de- cree ; and this decree of God is not dependant on any thing in a creature, nor yet on the foreknowledge of God ; but rather, God knows that such and such circumstances will take place, because he has ordained that it should be so. God's decree is infinitely wise, perfectly righteous, and existing from eternity : it is a free, an ample, a secret, gracious, holy, good, an unchangeable, and efiectual decree. Of the Election of Grace. God, from eternity, elected and ordained Christ to be a cov- enant head, a mediator, and a surety to his church ; to re- deem and to save it. God also elected in Christ a countless multitude out of every tribe, tongue, people, and nation, to holiness and everlasting fife ; and every means were employ- ed to effect this purpose most securely. This election ia eternal, righteous, sovereign, unconditional, pecuhar or per- sonal, and unchangeable. It wrongs none, though God has justly left some without being elected, yet has he not wrong- ed them ; they are in the same condition as if there had been no election ; and if there had been no election, no flesh had been saved. 18 194 HARMONY OF CONFESSIONS. OF THE DELIVERANCE OF MAN FROM HIS FALL, BY JESUS CHRIST ; AND OF HIS PERSON, NATURE, OF- FICES, AND WORK OF REDEMPTION. THE FORMER CONFESSION OF HELVETIA. Of Jesus Christ, being true God and Man, and the only Saviour of the World. Moreover, we believe and teach, that the Son of God, our Lord Jesus Christ, was from all eternity predestinated and foreordained of the Father to be the Saviour of the world. And we believe that he was begotten, not only then, when he took flesh of the virgin Mary, nor yet a little before the foundations of the world were laid, but before all eternity, and that of the Father, after an unspeakable manner. For Isaiah saith, Isa. xxxv. " Who can tell his generation ?" And Micah saith, Micah. v. 2. " Whose egress hath been from everlasting." For John saith, John i. 1. " In the begin- ning was the word, and the word was with God, and God was the word," &c. Therefore the Son is co-equal and con-sub- stantial with the Father, as touching his divinity, true God, not by name only, or by adoption, or by special favor, but in substance and nature. Even as the apostle saith elsewhere, 1 John V. 18. " This is the true God, and life everlasting." Paul also saith, Heb. xii. " He hath made his Son the heir of all things, by whom also he made the world : The same is the brightness of his glory, and the engraved form of his person, bearing up all things by his mighty word." Likewise in the gospel tlie Lord himself saith, John xvii. 6. " Father glorify thou me with thyself, with the glory which I had with the« before the world was." As also it is written in the gospel, John V. 18. " The Jews sought how to kill Jesus, because he said that God was his Father, making himself equal with God." We therefore do abhor the blasphemous doctrine of Arrius, and all the Arrians, uttered against the Son of God. And especially the blasphemies of Michael Servetus, the Spaniard, and of his complices, which Satan by them hath as it were drawn out of hell, and most boldly and impiously spread abroad throughout the world against the Son of God. HARMONY OF CONFESSIONS. 1#5 We teach also and believe, that the eternal Son of the eternal God was made the Son of man, of the seed of Abraham and David, not by the mean of any man, as Hebion affirmed, but that he was most purely conceived by the Holy Ghost, and was born of Mary, who was always a virgin, even as the history of the gospel doth declare. And Paul saith, Heb. ii. 16. "He took in no sort the angels, but the seed of Abraham." And John the apostle saith, *' He that belie veth not that Jesus Christ is come in the flesh, is not of God." The flesh of Christ therefore Avas neither flesh in show only, nor yet flesh brought from heaven, as Valentine and Marcion dreamed. Moreover, our Lord Jesus Christ had not a soul without sense and reason, as ApoUinaris thought : nor flesh without a soul, as Eunomius did teach, but a soul with it reason, and flesh with it senses, by which senses he felt true