party as well as for himself." Unjustly are we charged," he said, "with disobeying the decrees of the synod and the resolutions of your high mightinesses; for, before those decrees were made, we acquainted the synod that we could not comply with them. We likewise presented our reasons in writing why we made it a scruple of conscience, and desired the synod to give us satisfaction thereon, but it was refused. As long as those reasons remained unanswered and in full force, it was not possible for us to act otherwise than we have done without involving ourselves in the greatest guilt. We hoped some endeavours would have been used for the better information, satisfaction and repose of our consciences, but in vain. The desired satisfaction was not once offered, but we were told your lordships did not wish to enter into disputation with us, so that we could not do any otherwise than we have done. In all these matters, therefore, we have acted with a good conscience, as in the presence of the Lord. of the Lord. It seems very strange to us that we should be banished out of the land, and forbidden ever to return; and it is the more surprising to us, because we are not conscious that we have deserved such treatment, for we were called to a free synod, and we were frequently promised a safe conduct, and that none of us should suffer in the least on account of the defence of his cause. This we depended upon; but, on the contrary, we have not only been obliged to absent ourselves these eight months from our families, but, moreover, find ourselves driven out of our country, because we refuse to do what we think inconsistent with a good conscience."

At the conclusion of his speech, Episcopius and his companions were ordered to withdraw. Soon after they received a message, purporting, that, having stated what place of exile they severally chose, they would be conveyed thither forthwith. Astonishment and grief were expressed by the remonstrants when this message was announced. Two of their number immediately sought an interview with the magistrates, and represented to them the disorder in which the affairs of the exiles would be left, and the misery that must over

whelm their families if they were not allowed to return home for a time, and prepare, to the best of their ability, for the melancholy change in their condition. No attention was given to this request. They were again asked, whither they wished to be conveyed. As the day was drawing to a close, they replied, that, if they must needs commence their journey that very night, they knew not whither to go, and resigned themselves entirely to the disposal of their guards. After some time they were allowed to retire to their own lodgings, on giving a solemn promise that they would be prepared by four o'clock the next morning to proceed on their route. Soon after the appointed time the messenger arrived to urge their immediate departure. They then named the places which they had chosen for their future home, eleven desiring to be taken to Walwick, in Brabant. The morning was far advanced before the carriages could be prepared for their conveyance. In the meanwhile, many of the people who sympathized with them surrounded the house in which they lodged, and uttered aloud their lamentations, seeing the troubles to which they were exposed. But the greater number of the populace levelled against them vollies of abuse. A similar treatment awaited them in the several towns through which they passed on their journey; and it was not till they arrived at the places of their destination that the mingled sounds of pity and insult ceased to be heard.

The triumph of the contra-remonstrants seemed complete. But it was soon discovered that the opinions of the defeated party had been diffused to a far greater extent than was supposed. In almost every town and village some of the inhabitants were found anxiously desiring the return of the remonstrant ministers, and eagerly gathering round any preacher who might be bold enough to speak of the prohibited doctrines. Instances of cruel oppression, and of corresponding fortitude and devotion, attended this struggle. Our space will not allow us to pursue the history of Arminianism with the particularity which it deserves. Most of the remonstrant exiles sought after some few years a refuge under Duke Frederic IV,, in the duchy of Schleswig. Protected

and encouraged by that amiable prince, they were enabled to found a city, which, in honour of their patron, they named Fredrichstadt. Episcopius, in the meantime, prepared a summary of doctrine, exhibiting the main tenets of his brethren, and intended as a general guide for its ministers. After enduring various difficulties, and seeing many of their party immured in prisons, and some led to the scaffold as victims of political strife, the remonstrants gradually obtained the toleration of their doctrines in Holland itself. In the year 1630, the enmity against them had so far yielded to time, and, perhaps, a better understanding of their real sentiments, that they were allowed to build for themselves a church at Amsterdam. Their affairs still continuing to improve, a college was established by them in the same city; and in 1634 their active and accomplished leader, Episcopius, was appointed the first theological professor.*

From this period Arminianism took its place with a bold front among the systems in which mankind have loved to exhibit their several developments of divine truth. Its name has been often assigned as a term of reproach to individuals, and even churches, whenever the Calvinistic view of election appeared wanting of support. In England it was long regarded as the twin sister of Romanism. Unhappily, for the credit of its early supporters, themselves holy and sincere, it became connected in the process of time with principles as prejudicial to the interests of Christianity itself, as they were opposed to the stern, awful views of the system in hostility to which it originally arose. Its influence on the state of religion generally has been greater than almost any other system formed by controversy. In so far, indeed, as it consists of truths plainly drawn from scripture, to speak of it as a peculiar form of belief may scarcely be allowed. Yet so easily distinguished are the tone and expressions of one system from another, though both professedly founded on the Word of God, that Arminianism, Calvinism, and the like, can never be submitted to careful analysis without its being discovered, that, though every particle and element be divine, the sub*Bayle, Art. Epis.

stratum, the supporting or connecting principle, is human. Independent, then, of those doctrines which it embodies, as a necessary portion of Christian theology, Arminianism has ever had a character of its own sufficiently bold and striking to make many converts, and to impress them with the broader lines of its character. During its progress from one country to another it has become connected with a variety of systems; and, like Calvinism, it has often been regarded as the source of opinions as old as any of the representations made by the first commentators on Christian doctrine. The church in this country was early a sufferer from the notion that its rulers had embraced it in opposition to the rival system. It has not been free from disturbance in later times from a similar cause; nor can there be any security against such evils, while the minds of men are more anxious about mysteries that stimulate speculation, than disposed to rest in awe, thankfulness and love, where faith has placed them.

CHAP. VIII.

JANSENISM--PORT ROYAL AND ITS SUPPORTERS-THEIR STRUGGLES-PROGRESS AND ISSUE OF THE CONTRO

VERSY.

THE controversy which we have just been reviewing brought into full light almost all that lay concealed in men's thoughts on the subject of divine decrees. In this respect its results were equally remarkable and important. Another development of deep convictions, of convictions which the state of the world and of churches long hindered from finding their fit channel of expression, is exhibited in the history of Jansenism. The name of this peculiar form of religious sentiment was derived from Cornelius Jansenius, or Jansen, born in a village near Leerdam, in Holland, in the year 1585.* After receiving the early part of his education at Utrecht, he proceeded to Louvain, where he commenced the study of Augustine under Jacob Janson, and imbibed those feelings which gave so striking a character to all his future labours. At Louvain, also, he formed an intimacy with John du Verger de Hauranne, afterwards the celebrated abbot of St. Cyran, and soon acquired a general reputation for great powers of mind and devoted piety. During the early period of his residence in the university, he was placed under the jesuit teachers, then the most powerful body in Louvain. It is said that he applied to be admitted as a member of the order, but was rejected, and that thence arose his strong and settled enmity to the society. However this may be, the instructions of Janson, and his learned associate, Michael Bajus, in the system of Augustine, took complete possession of his mind. He entered with

* The village of Accoy. It was commonly stated that he was born in Leerdam.-Synopsis Vita; Leydekkeri Hist. Jansenismi, p. 2.