6

the States willed that the conference should be instituted by word of mouth, (vivá voce,) yet so that it might be allowed to use writing in aid of the 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, (indignum,) that Adolphus Venator, who, on account of his doctrine and impure life, had been suspended from the ministry 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; which, as Arminius vehemently struggled against it, they were not able to obtain. In the beginning also a disputation occurred 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.

'Synod. This method of proceeding was agreeable to the sen'timents and principles of the Calvinists, who are of opinion, ' that all spiritual concerns and religious controversies ought to ⚫ be judged and decided by an ecclesiastical assembly or council.'-Mosheim, vol. v. p. 450. The Calvinists are not parti'cular in this; and indeed it is natural that debates, purely 'theological, should be discussed in an assembly of divines.'Note, Ibid. Maclaine.

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.' 1

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 predestination, which Arminius endeavoured to render odious, by the same consequences which he had lately brought forward in the convention of the illustrious the States. But Gomarus urged the principal point, namely, Whether faith were the antecedent cause or condition of election, or whether the fruit or effect of the same.The third controversy was concerning the grace of God and free will. Arminius professed that he acknowledged all the operations of divine grace, whatever could be assigned, in the conversion 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, that indeed under the same might be hidden the doctrine of the Semi-Pelagians, and the Synergists, (Co-operators,)

'Arminius in this point shewed his sound policy: for, when declamations against predestination have prepared the way, a prejudice as to the 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 been more fair, in this respect than Arminius was.

which 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 perseverance of the truly believing, nor thus far was he willing 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 confirmed 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 concerning 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;

'It is remarkable, that Arminius himself in this his last public conference, 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 favour the doctrine of the final perseverance in all true believers. It is worthy the serious consideration of his disciples. -He died Oct. 19, in this same year.

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's health did not seem such as could endure a longer conference, it pleased the illustrious 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 to the provincial synod. Gomarus within the prescribed time transmitted his writings, which were afterwards published in Dutch (Belgicè.)

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 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 Alcmaarian 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 Alcmaar, 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 honourable conditions (or equitable, honestis): 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 calling of a synod be obtained. For indeed the pastors attached to Arminius effected this, that it should be again enjoined on the class of Alcmaar, unreservedly to admit these pastors without any condition; which when they could not do, the calling (of the synod) was again hindered.1

These measures confirmed, instead of removing the appre'hensions of the Calvinists; from day to day they were still 'more firmly persuaded that the Arminians aimed at nothing less, than the ruin of all religion: and hence they censured 'their magistrates with great warmth and freedom, for inter'posing 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 principles; 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 own principles, and repre'senting their theological system in the worst colours.' (Mosheim, vol. v. p. 445.) It seems evident that they patronized men not only of loose principles, but of licentious character. The word Calvinists is not used in the historical preface of the Synod of Dort.