that this innovation of Piscator prepared the way for the rejec- tion of the whole Scriptural doctrine of satisfaction. Certain it is that both Lutherans and Reformed united, with scarcely a dissenting voice, in the condemnation of Piscator's doctrine. It was judicially repudiated by the national Synod of France on several different occasions ; first in 1603, again at La Rochelle in 1607, and afterwards in 1612 and 1613. The Swiss churches in the " Formula Consensus Helvetica," which received symbol- ical authority in Switzerland, pronounced clearly in favour of the old doctrine. This matter was soon lost sight of in consequence of the rise of Arminianism of far more historical importance.
The Arminian Doctrine.
Jacobus Arminius, a man of learning, talents, attractive ac- complishments, and exemplary character, was born in Holland 1560, and died professor in the University of Leyden, in 1609, having filled the chair of theology since 1603. His departures from the Reformed doctrines in which he had been educated were far less serious than those of his successors, although involv- ing them, apparently, by a logical necessity. His great difficulty was with the doctrine of predestination or the sovereignty of God in election. He could not, however, get rid of that doctrine without denying the entire inability of man to do what is spirit- ually good. He, therefore, taught that although mankind fell in Adam and are born in a state of sin and condemnation, and are of themselves entirely unable to turn from sin to holiness, yet that they are able to cooperate with the grace of the Holy Spirit given to all men, especially to all who hear the Gospel, in suffi- cient measure to enable them to repent and believe, and to per- severe in holy living unto the end. But whether any man does thus repent and believe, or, having believed, perseveres in a holy life, depends on himself and not on God. The purpose of elec- tion, therefore, is not a purpose to save, and to that end to give faith and repentance to a definite number of individuals, but a purpose to save those who repent, believe, and persevere in faith until the end. The work of Christ has, therefore, an equal ref- erence to all men. He made full satisfaction to God for the sins of all and every man, so that God can now consistently offer salvation to all men on the conditions laid down in the Gospel.
This is a self -consistent scheme. One part implies, or necessi- tates the admission of the others. The above statement includes all the doctrines presented by the followers of Arminius, after
186 PART in. Ch. xvii. -justification.
his death, to the authorities in the form of a Remonstrance, as a justification of their views. Hence the Arminians were called Remonstrants. The document just mentioned contains the five points on which its authors and their associates differed from the Reformed faith. The first relates to predestination, which is ex- plained as the purpose " illos in Christo, propter Christum et per Christum servare, qui Spiritus Sancti gratia, in eundem ejus fil- ium credunt, et in ea, fideique obedientia, per eandem gratiam in finem perseverant : contra vero eos, qui non convertentur et infideles, in peccato et irae subjectos relinquere, et condemnare, secundum illud Evang. Joann. iii. 36."
The second relates to the work of Christ, as to which it is said, u Proinde Jesum Christum mundi servatorem pro omnibus et singulis mortuum esse, atque ita quidem, ut omnibus per mortem Christi reconciliationem et peccatorum remissionem impetravit : ea tamen conditione, ut nemo ilia remissione peccatorum re ipsa fruatur, prseter hominem fidelem, et hoc quoque secundum Evang. Joann. iii. 16, et 1 Joann. ii. 2."
The third, concerning the sinner's ability, declares, " Hominem vero salutarem fidem a se ipso non habere, nee vi liberi sui arbitrii, quandoquidem in statu defectionis et peccati nihil boni, quandoquidem vere bonum est, quale quid est fides salutaris, ex se possit cogitare, vel facere : sed necessarium esse eum a Deo in Christo per Spiritum Sanctum regigni et renovari mente, affectibus, seu voluntate et omnibus facultatibus, ut aliquid boni possit intelligere, cogitare, velle et perficere. Ev. Joann. xv. 5." No Augustinian, whether Lutheran or Calvinist, can say more than that, or desire more to be said by others.
The fourth article, concerning grace, however, shows the point of departure : " Hanc Dei gratiam esse initium, progressum ac perfectionem omnis boni, atque id eo quidem usque ut ipse homo regenitus absque hac praecedentia, seu adventitia excitante, conse- quente et cooperante gratia, neque boni quid cogitare, velle, aut facere possit, neque etiam ulli malae tentatione resistere ; adeo quidem ut omnia bona opera, quae excogitare possumus, Dei gratiae in Christo tribuenda sint ; quod vero modum operationis illius gratiae, ilia non irresistibilis ; de multis enim dicitur eos Spiritui Sancto resistere, Act. vii. 51 et alibi multis locis." It was not to be expected, in a brief exposition of principles de- signed for the justification of those who hold them, as members of a Reformed or Calvinistic church, that doubtful terms should be explained. It is beyond controversy, however, and, it is be-