'men carnally secure, as being persuaded by it 'that it does not hinder the salvation of the elect, ' in what manner soever they live; and that they

can with safety perpetrate the most atrocious 'crimes; but 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 (doc'trine) it is taught, that God by the bare and 'mere determination (nudo puroque arbitrio) of 'his will, without any respect, or view (intuitu) to '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 (innoxia) infants of 'believers are torn away from the breasts of their

mothers, and tyrannically precipitated into hell; 'so that neither baptism, nor the prayers of the 'church at their baptism, can profit them."-Also very many other things of the same kind, which the reformed churches not only do not acknow

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 far more easy to bring accusations against any tenet or body of men, than satisfactorily to prove them. The Synod 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 been actually used by the Remonstrants, it could hardly have been thus brought forward: and nothing but to shew the real spirit of these controversialists, could excuse the repeating of it, either by the Synod, or in this publication.

ledge, but which with their whole soul (pectore) they detest.

Wherefore this Synod of Dort 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 often either quoted unfaithfully, or corrupted, or wrested (detortis) into a strange meaning; but from the public confessions 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 next (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 consciences of the weak, and diligently employ themselves (satagunt) to render the society of true believers suspected. Lastly, this Synod exhorts all their fellow ministers (symmystas) in the gospel of Christ, that, in the treating (pertractione) of this doctrine, in the schools and in the churches, they would walk piously and religiously; apply it, whether by tongue or pen, to the glory of the divine name, to holiness of life, and to the consolation of alarmed souls: that they would not only think, but speak, with the scripture, according to

1

'This solemn warning is quite as seasonable in Britain at present, as it was in Belgium in the seventeenth century.

the analogy of faith; and, finally, that they would abstain from all those phrases which exceed the prescribed limits of the genuine sense of the holy scriptures, and which might afford a just handle to perverse sophists of taunting, or even calumniating the reformed churches. 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 faithful ministers of his word, with a spirit of wisdom and discretion, that all their discourses may tend to the glory of God and the edification of the hearers. Amen. 1

BY THE TRANSLATOR.2

[To the Articles under each of the preceding

'Can any thing be more wise, pious, and scriptural, than this concluding counsel and prayer? Who can deny, that many called Calvinists, by neglecting the counsel here exhibited, have given much occasion of misapprehension, prejudice, and slander to opposers, which might have been avoided? Who can object to this counsel? What pious mind will refuse to add his hearty Amen, to the closing prayer?

2 The following paragraph, in the former edition of this work, immediately succeeded Tilenus's 5th article, on Perseverance: but it has been transferred to this place for the purpose of annexing to it the extracts from Bishop Hall, which were subjoined to the Articles of the Synod in the author's Remarks on the 'Refutation of Calvinism.' These Articles being, in the present edition (to avoid repetition,) referred to this place, this appendage, of course, accompanies them. The extracts are here reprinted from the first edition of the Remarks,' where they were given most at large.-J. S.

heads of doctrine, I have subjoined Tilenus's "Abbreviation' of them, concerning which Heylin says,] This is the shortest, and withal the most 'favourable summary which I have hitherto met ' with of the conclusions of this Synod: that ' which was drawn 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 'thereof.' I am not able to annex the Anti'dotum' of the Remonstrants; yet I cannot but be disposed to think, that it does not contain a more unfavourable' statement of the conclusions made by the Synod of Dort, than the Ab'breviation' in five articles, though doubtless it is more 'prolix.' But would it not have been far more like a fair and equitable treatment of the Synod, to produce or comment upon the very articles published by it, than to substitute for them any abbreviation or antidotum drawn up by avowed opponents? I trust the former would have been the course pursued by most Calvinists in recording the proceedings of an Anticalvinistic synod: but, it seems, Calvinists are exceptions to all rules, and must not expect fair and equitable treatment like other men. I shall here set before the reader some passages from Bishop Hall, who was one of King James's delegates at this Synod; though his health would not allow him to remain long there. He however formed an acquaintance, during that time, with some eminent foreign divines; and some Latin letters from him to them, relating to these subjects, are still extant, from which the following extracts are chiefly taken.

'Refut. of Calv. p. 568.

Though God might have justly used his absolute power towards his creatures, yet he both 'useth and willeth to proceed according to a cer'tain appointed and revealed right (ordinatum jus ac revelatum.) As God is essential goodness, wisdom, justice, and so the fountain and source ' of all goodness, justice, and wisdom; nothing 'can flow from him, which is not perfectly good, wise, and just his creatures therefore ought ' most humbly to acquiesce in his good pleasure (Eudoxia). Hence it follows, that nothing of good 'can be in any creature, which was not implanted 'by him, and derived from him, the principle

(principio) of all good. But also thus further, 'that God is not the author of sin: that God 'condemns no one, except for sin; because con'demnation (damnatio) is an act of punitive jus'tice; but punishment supposes crime; for what just person punishes the innocent? that God in ' earnest (serio) invites all, in every part of the 'earth, to faith and repentance, and under that 'condition to salvation, not only with the inten

tion that they should by that means become 'inexcusable; (which certainly does not at all 'sound philanthropic; 1) but that, if indeed they 'shall perform his commands, they may attain 'what he graciously proposes.-In the affair of predestination, we have no business with the 'secret counsels of God; but we ought to judge, 'concerning ourselves and others, according to 'his revealed will. We ought therefore so to be' have ourselves, in the whole conduct of our life, ' and in working out our salvation, as if we were subject to no hidden decree of God. What is it Tit. iii. 4. Gr.