ence of their teachers, are at heart sound in the faith. But we hold at the same time, that all such need to be taught the way of the Lord more perfectly; for only by separating themselves from those in error, and bearing a firm and consistent testimony for the truth, can they hope to avoid the responsibility of complicity in their guilt.

On some of the minor points of religious belief a difference of opinion may doubtless be allowed. But while in essentials there should be unity, and in non-essentials freedom, and in all things charity, yet let the notion never obtain that it is uncharitable to guard the truth with the most jealous and earnest vigilance. Christianity, which is the most perfect embodiment of truth, must be defended against those who would in any way subvert it. Religion and morality, the interests of God and man alike demand that those who seek its corruption, whether in the guise of friends or in the hostile attitude of foes, shall be exposed and fearlessly rebuked, as those who are guilty of "perverting the right way of the Lord."

In such a state of things it is the imperative duty of all evangelical Christians to withhold their sympathy and fellowship from those who, under the specious plea of liberalism, are laboring so industriously to subvert the truth. And especially does it become the ministers of Christ to contend, more earnestly than ever, for "the faith which was once delivered to the saints," and, by fearlessly denouncing heresy, and refusing to fraternise with those who do not preach Christ, convince the churches that they honestly believe the difference between truth and error is not trifling but infinite, and,

"If they have whispered truth,

Whisper no longer,

But speak as the thunder doth
Sterner and stronger."

VOL. III.-NO. XVIII.

49

ARTICLE III.

A PHENOMENON OF CALVINISM.'

It was late in July, 1566. Fifty years had now gone by since the Reformation opened in Germany. The new faith, or rather, the old apostolic faith revived, had spread widely through the German States, Switzerland, and portions of France. The Papal church was aroused to an energy and a bitterness to stay the great movement of Protestantism. To do this Philip II. of Spain was one of the most ardent and efficient and bloody instruments of the Pope. The Spanish Inquisition was a machine ready to his hand and in all its original and terrible strength. The Netherlands, then embracing what is now Belgium and Holland, were a part of his domain as inherited from his father, Charles V. The true faith had spread in the Netherlands long before the days of Luther and Calvin; and the hot pinchers, the burning ploughshare, the boiling kettle, the flaying knife and the stake and faggot, had done much, by reaction and persecution, to establish it there. Forbidden translations of the Bible were circulated, and many other prohibited means used to spread a biblical faith.

When, therefore, the Reformation took possession of Germany the larger portion of the people of the Netherlands sympathized with it. The Emperor Charles V., with his court and the Romish church, attempted to bleed and burn out the heresy. By the edict of 1521 he condemned all the disciples and converts of the Reformation" to be punished with death, and forfeiture of all their goods." Thousands were burned for reading the Bible and discussing its doctrines and holding private religious meetings in their own houses. But all in vain. The Papal party still remained in a small minority, though it had all the civil and ecclesiastical power, because it was the Emperor's party.

Such was the religious condition of the Netherlands when Charles V. abdicated, Oct. 25, 1555. By the partition of the Empire the Netherlands fell to his son Philip. He was an intense Spanish Catholic, and esteemed it the highest duty he

owed to God, the church and the world to free the Netherlands from the Protestant heresy.

To this end all forms of deception, all processes of civil oppression, and all torture and modes of death, were to him right. The terrible edict of his father, of 1550, he enacted anew immediately on coming to the throne. By it the men were to die by the sword, and the women by burial alive, who should prepare, keep or dispose of any of the works of the Reformers, hold religious meetings in their own houses, discuss religion, read the Scriptures, or in their own hearts secretly entertain the opinions of the Reformers.

This edict he pressed energetically by the Inquisition. As a result all and every religious act and opinion, contrary to the church of Rome was put under the interdict of death. No conference between man and man could be had on doctrinal or practical or experimental religion, no public or private religious meeting held, except as all was in sympathy with Rome. A portion of the people were hostile to this regime from their sympathy with Protestantism, and another portion from their ancient and still chartered right to a large liberty in matters municipal, social, and religious. These two portions constituted the larger part of the people of the Netherlands.

Thus restrained in their chartered, ancient and dearest rights, the people began to assume their religious privileges in masses. They would enjoy the exercises of the Reformed religion. Thousands of peasants, gentlemen, burghers and merchants assembled in the open fields for worship. They came armed with broadsword, pike, javelin, and arquebus. They would hear the sermons and sing the songs of the Reformers. Though for doing it the penalty was death, and many were suffering that penalty, they gathered. Though seven hundred crowns were offered for a Reformed preacher, dead or alive, men were found to preach to these multitudes.

Field preaching spread like a contagion. A congregation of seven thousand and ten thousand was common. At the bridge of Ernonville, near Tournay, six thousand assembled one night to hear the word. Two days after ten thousand congregated at the same place. A decree was issued that each one going incurred the death-penalty by burning. A few days after twenty

thousand assembled at the same spot to hear the word. Every

third man was armed.

preacher to the pulpit.

mons. ments.

A hundred mounted troops escorted the
When this preaching was near a city

the city would be emptied; for all classes would hear the serIn Flanders, the meetings were as fortified encampFor they made barricades of their carriages, mounted strong guards, and kept out scouts. How strange! A whole State in rebellion, and defended encampments of ten thousand and twenty thousand, defying the Government with pike and broadsword, that they might hear the Gospel of Jesus, and then peaceably breaking up and going home. What a sight!

It was now late in July, 1566, when it was announced that a man of singular eloquence, Peter Gabriel, would preach at Overeen, near Harlem. The people were wild with enthusiasm. They left other cities desolate while they gathered in and about Harlem, in tens of thousands. They covered the grounds outside the walls with their encampments. To prevent disorder the city gates were kept closed till a late hour on the morning of the preaching. It was of little use. Men scaled the walls and swam the moat to attend the meeting. When at length the gates were opened the city was emptied of people as a dish. On the preaching field were the usual bulwarks, and guards and scouts, the women being in the centre, and nearest the preacher.

A

First, the vast assembly lifted up their voice, as the voice of many waters, in a Psalm. In that midsummer noon the vast region echoed the chanting. Yet every note was tell-tale of rebellion, and might prove the herald of the death-knell. tender prayer was offered for themselves, their friends, and their enemies, the government of bitter persecution, and Philip II. the king, who guided it.

The preacher had for his pulpit two spears thrust into the ground supporting a cross-piece, against which he placed his back. He He gave his text: "By grace are ye saved through faith; and that not of yourselves; it is the gift of God. Not of works lest any man should boast. For we are his workmanship, created in Christ Jesus unto good works, which God hath before ordained that we should walk in them.” Ephesians ii. 8, 9, 10. And for four long, unbroken hours he held that multitude by his sermon. He spoke to them of God's grace-of the

mercy of the Lord Jesus in dying for the poorest sinner-of his willingness and anxiety to save the most abandoned, and of saving faith in Christ. At times, says one who was present, the vast crowds would be melted to tears, and then he would lift them with a fervor of feeling to heaven.

What a strange scene was this! The penalty was death by sword or faggot to preach or hear such truths. The truths were original, and earnest and undiluted Calvinism. Yet here were tens of thousands listening to these truths, singing and rejoicing. Stout men leaned on spear and pike and arquebus while they listened. Women thought of their children and of the flames for heretics, and then lifted up their heretical psalms. Guards and troopers and scouts encircled the worshipping host, on the watch for any danger, while Gabriel unfolded the text, and pressed its great truths for four uninterrupted hours! *

Here is a historic picture for our study. Great truths, great dangers, and great multitudes of men unite in the picture. Let us examine it a little in detail. Here was an immense power. We would know the sources of it.

Among the causes of so great a movement we allow much to the spirit of liberty in the people. The Netherlanders had, from earliest time, enjoyed much of this, and by usage, agreements and charters, they were still entitled to such enjoyment. But their rights were now outraged, and these religious mass meetings were as the quickening pulses of a coming fever. We allow, too, for a general and deep hostility to the Inquisition, regardless of religious and sectarian sympathies. We allow much also to the enthusiasm and avidity with which a religiously inclined people would crowd the places of worship when all the services were for the first time to be conducted in their own mother tongue. In their churches, and according to the laws of the realm, all such service, with trifling exceptions, must be in the Latin language, which the masses could not understand. The prayers, sermons, chants, etc., were in this unknown and dead tongue. To have all now in the language of every-day life would stir an intense feeling and gather vast congregations. Still, other and deeper causes must be sought for this rising and pressure of the human tide. The dikes of

* Motley's Rise of Dutch Republic. I: 535, et alibi.