observes, that the remonstrants behaved on several occasions very imprudently,* not only in the manner of their debates, but in declining the authority of the synod, though summoned by the civil magistrate in the most unexceptionable manner. The five points of difference between the Calvinists and Arminians, after a long hearing were decided in favor of the former. After which the remonstrant ministers were dismissed the assembly, and banished the country within a limited time, except they submitted to the new confession; on which occasion some very hard speeches were mutually exchanged, and appeals made to the final tribunal of God. When the opinion of the British divines was read, upon the extent of Christ's redemption, it was observed that they omitted the received distinction between the sufficiency and efficacy of it; nor did they touch upon the received limitation of those passages, which, speaking of Christ's dying for the whole world, are usually interpreted of the world of the elect, Dr. Davenant and some of his brethren inclining to the doctrine of universal redemption.† In all other points there was a perfect harmony; and even in this, Balcanqual says, King James and the archbishop of Canterbury desired them to comply, though Heylin says, their instructions were not to oppose the doctrine of universal redemption. But Dr. Davenant and Ward were for a middle way between the two extremes; they maintained the certainty of the salvation of the elect, and that offers of pardon were sent not only to all who should believe and repent, but to all who heard the gospel; and that grace sufficient to convince and persuade the impenitent (so as to lay the blame of their condemnation upon themselves) went along with these of fers; that the redemption of Christ and his merits were applicable to these, and consequently there was a possibility of their salvation. However they complied with the synod, and declared their confession in the main, agreeable to the word of God; but this gave rise to a report some years after, that they had deserted the doctrine of the church of En * Hales' Remains, p. 507, 512, 526, 586, 587. ↑ Brandt, p. 526. gland; upon which bishop Hall expressed his concern to Dr. Davenant in these words, "I shall live and die in the suffrage of that synod of Dort; and I do confidently avow, that those other opinions [of Arminius] cannot stand with "the doctrine of the church of England." To which bishop Davenant replied in these words, "I know that no man can embrace Arminianism in the doctrines of predestination ' and grace, but he must desert the articles agreed upon by "the church of England; nor in the point of perseverance,but he must vary from the received opinions of our best approved doctors in the English church." Yet Heylin has the assurance to say, "That though the Arminian controversy brought some trouble for the present to the churches ' of Holland, it was of greater advantage to the church of England, whose doctrine in those points had been so overborn by the Calvinists, that it was almost reckoned for an 'heresy to be sound and orthodox [i. e. an Arminian] according to the book of articles established by law in the 'church of England." He adds, "That king James did 'not appear for Calvinism out of judgment, but for reasons of state, and from a personal friendship to prince Maurice, who had put himself at their head. He therefore sent 'such divines as had zeal enough to condemn the remon'strants, though it was well known that he had disapprov'ed the articles of Lambeth, and the doctrine of predestination; nor was it a secret what advice he had given prince 'Maurice before he put himself at the head of the Cal. 'vinists."* When the synod was risen, people spake of it in a very different manner; the states of Holland were highly satisfied; they gave high rewards to the chief divines, and ordered the original records of their proceedings to be preserved amongst their archieves. The English divines expressed full satisfaction in the proceedings of the synod. *Hist. Presh. p. 381. † Brandt, p. 307-8, or Abridgement, vol. ii. p. 531. Each divine of the United Provinces received four florins a day. The synod cost ten tons of gold, i. e. a million of florins. Brandt abridged, vol. ii. p. 531. Ed. Mr. Baxter says, the christain world since the days of the apostles never had an assembly of more excellent divines. The learned Jacobus Capellus, professor of Leyden, declared that the equity of the fathers of this synod was such, that no instance can be given since the apostolic age, of any other synod in which the heretics were heard with more patience, or which proceeded with a better temper or more sanctity. P. Du Moulin, Paulus Servita, and the author of the life of Waleus, speak the same language. But others poured contempt upon the synod, and burlesqued their proceedings in the following lines. Dordrechti synodus, nodus; chorus integer, æger ; Lewis du Moulin, with all the favorers of the Arminian doctrines, as Heglin, Womack, Brand, &c. charge them with partiality and unjustifiable severty. Upon the whole, in my judgment, they proceeded with as much discretion and candor as most assemblies ancient or modern have done, who have pretended to establish articles for other men's faith with penal sanctions. I shall take leave of this venerable body with this further remark, That king James sending over divines to join this assembly, was an open acknowledgment of the validity of ordination by mere presbyters; here being a bishop of the church of England sitting as a private member in a synod of divines, of which a mere presbyter was the president. In the summer of the year 1617, king James made a progress into Scotland, to advance the episcopal cause in that country; the chapel of Edinburgh was adorned after the manner of Whitehall; pictures being carried from hence together with the statues of the twelve apostles, which were set up in the church. His majesty treated his Scots subjects with a haughty distance; telling them, both in the parliament and general assembly, That it was a power innate, a princely special prerogative which christian kings have, to order and dispose external things in the outward polity of the church, or as we with our bishops shall think fit; and SIRS, for your approving or disproving; deceive not yourselves, I will not have my reason opposed. Two acts relating to the church were passed this session; one concerning the choice of archbishops and bishops, and another for the restitution of Chapters; but the ministers protesting against both, several of them were suspended and deprived, and others banished, as the Melvins, Mr. Forbes, &c. and as the famous Mr. Calderwood, author of the Altare Damascenum, had been before; which book, when one of the English prelates promised to answer, the king replied, What will you answer man? There is nothing here than scripture, reason, and fathers.* Next year a convention or assembly was summoned to meet at Perth, August 25, 1618. It consisted of some noblemen, statesmen, barons, and burgesses, chosen on purpose to bear down the ministers; and with what violence things were carried, God and all indifferent spectators (says my author) are witnesses. In this assembly the court and bishops make a shift to carry the following five articles : 1. That the holy sacrament shall be received kneeling. 2. That ministers shall be obliged to administer the sacrament in private houses to the sick, if they desire `it. 3. That ministers may baptize children privately at home, in cases of necessity, only certifying it to the congregation the next Lord's-day. 4. That ministers shall bring such children of their parish as can say their catechism, and repeat the Lord's prayer, the creed, and ten commandments, to the bishops to confirm and give them their blessing. 5. That the festivals of Christmas, Easter, Whitsuntide, and the Ascension of our Saviour, shall for the future be commemorated in the kirk of Scotland.† The king ordered these articles to be published at the market-crosses of the several boroughs, and the ministers to read them in their pulpits; which the greatest number * This bishop Warburton understands as said ironically. Ed. A prince,' observes a judicious historion, must be strangely infatuated.and strongly prejudiced,to employ his power and influence in es6 tablishing such matters as these! Let rites and ceremonies be deemed ever so decent, who will say they are fit to be imposed by methods of severity and constraint? Yet, by these ways, these matters were introduced amongst the Scots, to the disgrace of humanity, and the eternal blemish of a prince who boasted of his learning, and was for ever dis 'playing his abilities.' Dr. Harris' Life of James, p. 236, 237. Ed. of the latter refused, there being no penalty, except the king's displeasure: But the vote of the assembly at Perth not being sufficient to establish these articles into a law, it was resolved to use all the interest of the court to carry them through the parliament. This was not attempted 'till the year 1621, when the parliament meeting on the first of June, the ministers had prepared a supplication against the five articles, giving reasons why they should not be received or confirmed, and came to Edinburgh in great numbers to support it. Upon this, the king's commissioner, by advice of the bishops and council, issued a proclamation, commanding all ministers to depart out of Edinburgh within twenty hours, except the settled ministers of the city, and such as should have a licence from the bishop. The ministers obeyed, leaving behind them a protestation against the articles, and an admonition to the members of parliament not to ratify them, as they would answer it in the day of judgment. They alledged, that the assembly of Perth, was illegal, and that the articles were against the privileges of the kirk, and the established laws of the kingdom: But the court interest prevailed, and with much difficulty the articles were ratified, contrary to the sense of the kirk and nation. This bred a great deal of ill blood, and raised a new persecution throughout the kingdom, many of the presbyterian ministers being fined, imprisoned and banished by the high commission, at a time when by their interest with the people, it was in their power to have turned their task-masters out of the kingdom.* Thus far King James proceeded toward the restitution of episcopacy in Scotland; but one thing was still wanting to complete the work, which was a public liturgy, or book of common-prayer. Several consultations were held upon this head; but the king, being assured it would occasion Bishop Warburton is not willing to allow them the praise of acting with this caution and temper: "for" he remarks, "soon after they used their interest to this purpose, and I believe they began to use it 'as soon as they got it." The bishop did not consider, that it is not in human nature, any more than it is consistent with wisdom and moderation, to proceed, though injured and provoked, to extremities at first. That the Scotch presbyterian ministers should have great interest with the people, was the necessary consequence of their being sufferers for the principles of the kirk and the nation. Ed. VOL. II. 18 |