The Great Protestant Synod, of 1618.

THE history of the conflict between light and darkness, between truth and error, should be an interesting study to all lovers of the doctrines of distinguishing grace, and to them especially so. As early as in the life-time of the Apostles, we find the warfare in marked activity. The precious doctrines of the Gospel they preached speedily became, by their enemies, "slanderously reported" as leading to licentiousness. "Another gospel, which is not another," was set up, in opposition to the true Gospel of the Grace of God, from selfish and corrupt motives, by those who disliked the light of heavenly truth, before any of the Apostles finished their course. Many Antichrists, many false prophets, were already in the world before the death of John, the last survivor; and these being of the world, the world readily listened to them and accepted their evil teaching. And so in successive ages; the darkness of error prevailing in such manner that, at length, the bright shining of the light of truth became hidden behind the false doctrines and superstitions of the Great Apostacy, and the true disciples of Christ had again to hide themselves in "dens and caves of the earth, to wander in deserts and mountains," or were slain by fire and sword.

At the time of His own appointment, however, God caused the Gospel trumpet— that great trumpet-to be blown again among the nations of Europe, and that with such mighty effect that not a few of them awoke from their long sleep of death, threw off the yoke of Antichrist, and thenceforth became Protestant nations. The history of this great and wonderful movement is recorded with remarkable vividness in "Wylie's History of Protestantism," a work that should be read by every lover of God's truth, to whom its perusal should be a refreshment and a strengthening of faith. From those pages, principally, we draw a few particulars respecting the Synod of Dort, the great Protestant assembly of divines of the seventeenth century, concerning which incorrect statements have recently obtained fresh currency in a pamphlet remarked upon in the last issue of the GOSPEL HERALD.

The great Reformation, commencing in 1517, and effected, under God, by Luther, Calvin, Zwingle, Melancthon, and a host of other noble warriors against the powers of darkness, ultimated in the freeing of the countries now called Protestants from the yoke of the Papacy, and their a loption of national formulas of faith strictly Calvinistic in their general bearings. After a time, however— Luther, Calvin, and the other great originators of the movement having been dead some thirty or forty years-there arose dissensions on doctrinal matters, which came about in this wise :-In the year 1602, James Arminius became appointed Professor of Divinity at the University of Leyden, being chosen on the ground of his learning, eloquence, and piety. His election, however, was opposed by many of his brother ministers, he being suspected of unsoundness in the faith as generally taught and accepted by the Reformed Churches; suspicions which subsequent events abundantly justified. That faith he would be expected, as Professor of Divinity in the University, to teach, and by his acceptance of the post virtually undertook to teach. But having obtained the appointment, he, after the general manner of errorists—a manner we have not been without illustrations of in the present daybegan, in a covert sort of way, to introduce teaching contrary to that of his predecessors contrary to the authorised and acknowledged standards of doctrine as derived from the fathers of the Reformation. From him the doctrines of freewill, have in these latter days, obtained the designation of Arminianism; as that of Calvinism, from Calvin, is used to denote the doctrines of free grace. Be it

understood, however, that the other Reformers of the sixteenth century were as Calvinistic as Calvin himself, in their views of Divine truth.

The career of Arminius as Professor of Divinity was but short, as he died in 1609. Not, however, before he had made a number of converts to what was considered by the Churches at large a form of corrupt doctrine, and a step backwards to Rome. After his decease, one of his disciples, Episcopious by name, became the head of the new party. Under his leadership converts multiplied, and much controversy arose; dissensions and angry discussions, previously unknown, became the order of the day. The governing power of the country (Holland) was applied to by the new teachers to alter or revise the adopted standards of faith, and to grant toleration for their own differing views; which shows that those views were deemed heretical, and contrary to the accepted_doctrines of the Churches of the Reformation, which, being national Churches, were subject to the civil power, both in matters spiritual as well as temporal. After some years of disputing and ineffectual attempts at settling the questions thus raised, by public discussions, the States-General, the governing body in Holland, seeing that these dissensions affected the welfare of the country, were induced at length to call a national Synod; the object of which, in effect, should be to determine whether the doctrines of the Reformation, as hitherto held, should continue the authorised and accepted system of faith in the Reformed Churches.

The Synod thus called together met at Dort, hence its name; commencing its session, November 16th, 1618, and continued sitting six months. Eminent divines were present from nearly all the Reformed Churches in Europe; England, Scotland, Switzerland, Geneva, Bremen, &c., were represented by delegates, at the request of the States-General, who paid all expenses out of the national treasury. Only the French Protestant Church was unrepresented, the despotic king refusing their delegates permission to attend. The whole number constituting the Synod was upwards of 100.

To this assembly of learned and godly divines, the leaders of the Arminian party were required to submit their opinions for decision. On their appearing before the assembly they were saluted by the Moderator as "Reverend, famous and excellent brethren in Jesus Christ," and accommodated with seats at a long table in the middle of the hall. This does not look much like being "scandalously treated," as alleged in the pamphlet remarked upon last month. In point of fact, the misbehaviour appears to have been on the other side; for the Arminians sorely tried the temper and patience of the assembly, by cavilling about a number of preliminary matters, and ultimately refused to submit their opinions to the decision of the Synod, who thereupon proceeded to extract the views of the Arminians from their writings and speeches, and thence to decide thereon. It may be here stated, in order to show how earnest these good and godly men were in their work, and how important they deemed the task allotted them, that at the commencement of the proceedings each one had solemnly sworn 66 to use as authoritative

no human writings, but only the Word of God, which is an infallible rule of faith," to "only aim at the glory of God, the peace of the Church, and especially the preservation of the purity of doctrine," in all their discussions and deter minations.

After long and careful examination, the opinions of the Arminians were condemned as innovations, and a body of canons were drawn up and signed by every member of the Synod. These canons were read in the cathedral of Dort, with great solemnity, and were a summing-up of the doctrine of the Reformation, as it had been held by the first Reformers, and accepted in the Protestant Churches without division or dissent, except as regards "consubstantiation," until Arminius The Arminians refusing to submit to the authority of the Synod, were by it deprived of all ecclesiastical and academic functions, to which sentence the civil power added that of banishment from the country, as disturbers of its peace. So

arose.

far as deprivation of their spiritual status was concerned, this sentence was right and just; in the same degree as it would be right and just, in the present day, to eject from the Protestant Church of England, men who teach and practise Romish doctrine and Popish ceremonies in that Church. Or, as it would be to eject an Arminian Baptist minister from a chapel built by, and put in trust for, the use of persons of Calvinistic principles. Banishment from their country for their religious opinions was a proceeding not to be justified. No injury, however, was done to their persons or property by the Dutch authorities, and the decree of banishment was revoked a few years after, and liberty of worshin freely allowed. Very different to this was the long and bitter persecution endured by Calvinists in this country, for a great part of the same century; when men, at the instigation of an Arminian clergy, were murdered, imprisoned, banished, fined, &c., because of their religious opinions. Liberty of conscience obtained a stable footing in England not till sixty years after it had done so in Holland, and not till the Lord, in His merciful providence, gave us a Calvinist for a ruler, in the person of William the Third.

The Articles of Faith, as defined and adopted by the Synod of Dort, do not present a form of "extreme Calvinism." They are made to appear to do so, in a book published by a bishop of the Church of England, about seventy-five years ago, which he called "A Refutation of Calvinism," wherein he reproduced the misrepresentations of the Synod's Articles of Faith, as handed down from generation to generation by their adversaries, and alleged by them to be the real sentiments of that assembly. Considering the great dislike of the doctrines of distinguishing grace prevalent in the present day, it should not surprise us that these mendacities have been again reproduced in print in this year of grace, 1883. The real Five Articles are a noble compendium of doctrinal truth; not wholly unexceptionable, certainly, but generally, as far as they go. They do not refer to the precious doctrine of the union between Christ and His Church in all the relations in which the Word of God sets forth that union, nor to the duty devolved by Christ on His ministers and disciples to preach the Gospel to every creature. Neither do they say anything about the obligation of believers to be baptized on a confession of faith in their saving Lord, and are also silent on the matter of Church government. Nevertheless, the sacred truths of the Gospel, as embodied therein, have been received with joy into the hearts of millions upon millions of happy believers, and their holy origin and sanctifying effects proved and exemplified in the godly walk and conversation of those who have thus received them in truth and love. Should a desire to that effect be expressed by readers of the GOSPEL HERALD, these Articles of Faith will appear in future numbers, a portion per month, until the whole, making about fourteen pages, be inserted. They treat, as will be understood, on what are known as the "Five Points," comprising the matters in dispute between the two opposite parties. Possibly, if we had the complete history of the proceedings of the Synod before us, it might be seen that their " canons "embraced other things besides these "Five Points."

THE God of unchangeable truth and love has said, "I will surely do thee good" (Gen. xxxii. 12). Rest upon His promise; and beg of Him when sense goes contrary to the word to enable thee still to believe it and not to doubt of Christ's faithfulness to fulfil it; ask then for strength to walk every moment by faith and not by sight or sense.

LET the same mind be in you which was in Christ Jesus, who was meek and lowly in heart. A sour, crabbed Christian is a contradiction in terms. Let love reign in the heart to God and man. The precept is, "Be ye kind one to another, tenderhearted, forgiving one another, even as God for Christ's sake hath forgiven you" (Eph. iv. 32).

Expositions, Essays, &c.