so many of their own doctrines and in such (18) The history of this colony may be
an order, as they pleased ; and also to state learned from the noted Epistolas prasstamium
their views of the sentiments or doctrines of et eruditorum virorum ecclesiastics et theo-
their opposers, and to refute them, as fully logicae, published by Phil. Limborch and
and in such a manner, as they pleased. Christ. Hartscecker ; the latest ed. Amsterd.,
Whether this was a fair and reasonable con- 1704, fol. Compare Jo. Holler s Introduc-
struction of the words of the promise, and tio in Histor. Chersonesus Cimbricae, pt. ii.,
such a construction as the synod were bound p. 108, &c., and Eric PontoppidarCs An
te admit, the reader will judge. Yet it was nales ecclesise Danicse diplomatic!, torn, iii.,
the refusal of this, and the requiring the Re- p. 714, &c.
monstrants to state and defend only their (19) Concerning Vorstius, Jo. Mdllci
ctrn sentiments, and to proceed in regard to treats very fully, in his Cimbria Litterata,
them methodically, that the Remonstrants torn, ii., p. 931, &c. He also treats ex
complained of, as a violation of the promises pressly, of the other persons here mentioned
made them. See the Remonstrants views ibid , torn, ii., p. 242, 247, 249, 255, 576.
of a proper council, presented to tl e synod
444 BOOK IV. CENT. XVII. SEC. II. PART II.-CHAP. III.
congregations distinct from the Reformed, in various places, and particu.
larly at Rotterdam and Amsterdam. In order to have a seminary for theij
own sect and religion, they founded a distinguished school at Amsterdam ;
in which two professors train up young men for the ministry, the one
teaching theology, and the other history, philosophy, and the learned Ian.
guages. Simon Episcopius was the first professor of Arminian theology ;
and since him, these offices have been filled, down to the present time, by
men highly famed for learning and genius, namely, Stephen Curcell&us.,
Arnold Poellenburg, Philip Limlorch, John le Clerc, Adrian van Catten-
burgh,(2Q) and John James Wetstein.
10. The Remonstrants as we have seen, differed at first from the Re
formed, in nothing except the five propositions concerning grace and pre
destination ; and it was on this ground that they were condemned at the
synod of Dort. They moreover so explained those five propositions, that
they seemed to teach precisely what the Lutherans do. But from the time
of the synod of Dort, and still more after the exiles were allowed to return
to their country, they professed an entirely new species of religion, different
from the views of all other sects of Christians. For most of them not
(20) Of these and the other Arminian
writers, Adrian van Cattenburg treats ex
pressly, in his Bibliotheca Scriptorum Re-
monstrantium ; Amsterd., 1728, 4to. [Epis
copius was bom at Amsterdam, a pupil of
Arminius, and after the deposition of Vors-
tius, his successor at Leyden ; an eloquent
and acute man, who being full of theological
skepticism, began to question many of the
received opinions, e. g., the doctrine of ori
ginal sin. He died in 1643, as professor in
the Arminian Gymnasium at Amsterdam.
His life written by Limborch, and his wri
tings, were published by Curcellceus and
Podcnburg; Amsterd., 1650, 1665, 2 vols.
fol. CurcellcEus (Courcellcs) was born at
Geneva, of French parentage, and early
showed a propensity towards Arminianisrn,
which he defended against the decrees of
Dort. He died in 1659, an Arminian pro
fessor at Amsterdam. His theological works
were published collectively by Limborch,
Amsterd., 1675, fol. His fine edition of
the Greek New Testament with various
readings, is well known. Pollcnburg was
born at Horn in the Netherlands, where he
became a preacher. Thence he was re
moved to Amsterdam, as a preacher ; was
made successor to Curccllaus in his pro
fessorship there, and died in 1666. Lim-
lorch was brother s grandson to Simon Epis
copius, first a preacher at Gouda and then
at Amsterdam, and lastly professor there ;
where he also died in 1712. He was a mod
est theologian, who united great learning
with extraordinary clearness of style in his
writings. This is manifest by his Theologia
Christiana. Also his Arnica collatio cum
erudito Judaeo de veritate religionis Chris
tiana, his Historia Inquisitionis, and his
collection of the Epistles of Remonstrants,
are important works ; as likewise his very
temperately written Relatio historica de
origine et progressu controversial in foede-
rato Belgio de prasdestinatione et capitib.
annexis. Le C/crcwas born and educated
at Geneva, and professor of Hebrew, phi
losophy and the fine arts, and afterwards of
church history, in the Arminian Gymnasium
at Amsterdam; and died in 1736, aged 79.
His Epistolae Theologicae, under the name
of Liberius de S. Amore ; Sentimer.s de
quelques theologiens d Hollande sur 1 His-
toire critique du V. T. par R. Sirnon : his
Journals, (periodical works, containing anal
yses and Reviews of books, with orignal es
says interspersed), namely, Bibliotheque uni-
verselle et Historique, (1686-1693, in 26
dense volumes, 12mo); Bibliotheque Choi-
sie, (1703-1713, in 28 vols. 12mo) ; Biblio
theque ancienne et moderne, 1714-1727, in
29 vols. 12mo); his Commentaries on the
Old Testament ; Ars Critica ; Harmony of
the Gospels ; Histoire des provinces unies
de Pays bas, (from 1560 to 1728, in 3 vols.
fol. ; his Historia litteraria duorum primorum
a Christo sseculorum, 1716, 4to), and his
editions of classical and other authors, have
procured him a great name among the learned.
Cattenburgh was professor of theology in
the Arminian Gymnasium at Amsterdam,
till the year 1730. He wrote Bibliotheca
scriptorum Remonstrantium ; Spicilegium
Theologiae Christianas Limborchiana? : and
some works explanatory of the Bible.
Wetstein succeeded Le Clerc, after being
deposed at Basle, and died in 1754, (aged
61). His critical edition of the New Tes
tament, (1751-2, in 2 vols. fol.), is well
known. SchL]
HISTORY OF THE ARMINIANS OR REMONSTRANTS. 415
only gave such an explanation of these propositions, as seemed to dilTe*
very little from the views of .hose who deny that a ma a needs any divine
aid whatever, in oider to his conversion and living a holy life; but they
also lowered down very much most of the doctrines of Christianity, by
subjecting them to the modifications of reason and human ingenuity.
James Arminius, the parent of the sect, undoubtedly invented this form of
theology, and taught it to his followers ;(21) but it was Simon Episcopius,
the first master in the Arminian school after its founder, and a very inge
nious man, who digested and polished it and reduced it to a regular sys-
tem.(22)
11. The whole system of the Remonstrants is directed to this one sim
ple object, to unite the hearts of Christians who are divided by a variety of
sentiments and opinions, and to gather them into one fraternity or family,
notwithstanding they may differ in many points of doctrine and worship.
To accomplish this object, they maintain, that Christ does not require of his
(21) It is a common opinion, that the
early Arminians who flourished before the
synod of Dort, were much purer and more
sound, than the later ones who lived and
taught after that council ; and that Arminius
himself only rejected Calvin s doctrine of
absolute decrees and its necessary conse
quences, while in every thing else he agreed
with the Reformed ; but that his disciples,
and especially Episcopius, boldly passed the
limits which their master had wisely estab
lished, and went over to the camp of the
Pelagians and Socinians. But it appears to
me very clear, that Arminius himself re
volved in his own mind, and taught to his
disciples, that form of religion which his
followers afterwards professed ; and that the
latter, especially Episcopius, only perfected
what their master taught them, and casting
off fear, explained it more clearly. I have
as a witness, besides others of less authority,
Arminius himself; who, in his Will drawn
up a little before his death, explicitly declares
that his aim was to bring all sects of Chris
tians, with the exception of the papists, into
one community and brotherhood. We will
cite his words, from Peter Berlins 1 Funeral
Oration on Arminius, p. 15. Ea proposui
atque docui quae ad propagationem,
amplificationemque veritatis, religionis Chris-
tianae, veri Dei cultus, communis pietatis,
et sanctse inter homines conversationis, de-
nique ad convenicntem Christiana nomini
tranquillilatcm et pacem juxta verbum Dei
possent confcrre, exdudens ex Us Papatum,
cum quo nulla unitas fidei, nullum pieta
tis aut Christiance pacis vinculum servari
potest. Now what, I ask, is this, but that
very Arminianism of more recent times,
which extends so wide the boundaries of
the Christian church, that all sects may
live harmoniously within them, whatever
opinions hey may hold, except only the pro
fessors of the Romish religion ? [The opin
ion, that Arminius himself was very nearly
orthodox, and not an Arminian in the com
mon acceptation of the term, has been re
cently advocated by professor Stuart of An-
dover, in an article expressly On the Creed
of Arminius ; in the Biblical Repository
No. II., Andover, 1831. See p. 293 and
301. To such a conclusion the learned
professor is led, principally, by an artful and
imposing statement, made by Arminius to
the magistrates of Holland in the year 1608,
one year before his death, on which Mr.
Stuart puts the most favourable construction
the words will bear. But from a careful
comparison of this declaration of Arminius,
with the original Five Articles of the Armi
nian Creed, (which were drawn up almost
in the very words of Arminius, so early as
the year 1610, and exhibited by the Remon
strants in the conference at the Hague in
1611 ; and were afterwards, together with
a full explanation and vindication of each ar
ticle, laid before the synod of Dort in 1619,
changing however the dubitation of the fifth
article into a positive denial of the saint s
perseverance) ; it will, I think, appear man
ifest that Arminius himself actually differed
from the orthodox of that day, on ail the fire
points ; and that he agreed substantially
with the Remonstrants, on all those doc
trines, for which they were condemned in
the synod of Dort. And that such was the
fact, appears to have been assumed without
hesitation, by the principal writers of that
and the following age, both Remonstrants
and Contra-Remonstrants. Tr.~\
(22) A life cf this celebrated man, which
is well worth reading, was composed by
Philip Limborch, and first pu dished in
Dutch, and then more full and complete, in
Latin, Amsterd, 1701, 8vo.
*4G BOOK IV. CENT- XVII. SEC. II. PART II. CHAP. III.
followers to believe much, but to do much, or to cultivate love and virtue : tnd
of course they give a very broad definition of a true Christian. For accord
ing to them, every person belongs to the kingdom of Christ, who I. receives
the holy Scriptures and particularly the New Testament, as the rule of
his religion, whatever may be the interpretation he gives to tnose books ;
II. is opposed to the worship of many gods, and to whatever is connected
with such an abomination : III. leads an upright life, conformable to the di.
vine law : and IV. never troubles or disturbs those who differ from him on
religious subjects, or who interp/et the books of the New Testament in a
different manner from what he does. By these principles a wide door is
opened to all who honour Christ, though differing widely in sentiments, to
enter into the Arminian communion. Yet the papists are excluded from
it. because they think it right to persecute, and to put to death such as op
pose the Romish prelate. (23) And indeed, if other Christians would abide
by these precepts, the great diversities of opinion among them would clearly
be no obstacle to their mutual love and concord.
12. It hence appears, that the Arminian community was composed of
persons of various descriptions ; and that it had properly no fixed and
stable form of religion, or to use a common phrase, no system of religion.
They would not indeed wish to be thought destitute of a bond of union ;
and therefore they show us a sort of Confession of faith, drawn up with
sufficient neatness by Simon Episcopius, for the most part in the very words
of the sacred writers, and which they represent as their formula and rule
of faith. (24) But as none of their teachers are so tied to this formula by
oath or promise, as not to be at liberty to depart from it ; and on the con
trary, as every one, from the constitution of the sect, is allowed to construe
it according to his own pleasure, and it is capable of different expositions,
it must be manifest that we cannot determine at all, from this Confession,
what, they approve and what they reject. And hence their public teachers
advance very different sentiments, respecting the most weighty doctrines
of the Christian religion. (25) Nor do they all follow one determinate and
uniform course in almost any thing, except in regard to the doctrines of
(23) In place of all others, Simon Epis- liotheque Ancienne et modcrne, tome xxv.,
copius may here be consulted, in his tract, p. 119. Us se trompent : Ils(les Arminiens)
entitled : Verus Theologus Rcmonstrans, offrent la communion a tons ceaux, qui re-
sive verse Remonstrantium Theologize de er- ^oivent 1 Ecriture Sainte comme la seule
rantibus dilucida declaratio ; which is ex- regie de la foi et des mceurs, et qui ne sont
tant in his Opera, torn, i., p. 508, &c., and ni Idc .atres, ni persecuteurs.
like the rest of his productions, is neatly (24) This Confession is extant in Latin,
and perspicuously written. John le Clcrc Dutch, and German. The Latin may be
sums up the doctrines of his sect, in the seen in the Works of Episcopius, torn. ii.,pt.
DedicatioYi of his Latin translation of Ham- ii., p. 69; where also, p. 97, may be seen an
mond s New Testament, which is addressed Apology for this Confession, by the same
to the learned among the Remonstrants, in Episcopius, written against the Divines o.
this manner, p. 3. Profited soletis the university of Leyden.
eot; duntaxat a vobis excludi, qui (I.) idolo- (25) This any one may see with his own
latria sunt contaminati, (II.) qui minime ha- eyes, by only comparing together the wri-
bent Scripturam pro fidei norma, (III.) qui tings of Episcopius, CurceU&tts, Limborch,
impuris moribus sancta Christi praecepta Le Clerc, and Cattenburgh. [Those Ar-
conculcant, (IV.) aut qui denique alios re- minians who agree with the Reformed in all
ligionis caussa vexant. Many tell us, that doctrinal points, except the Five Articlet
the Armimans regard as brethren^ all who contained in their remonstrance, are for dis-
mcrely assent to what is called the Apostles tinction s. sake, called Quinquarticulans.
Creed. But a very competent witness, John Schl.~]
k Clerc, sho \s that this is a mistake : Bib
HISTORY OF THE ARMINIANS OR REMONSTRANTS. 447
predestination and grace. For they all continue to assert most carefully,
though in a very different manner from their fathers, the doctrine which
excluded their ancestors from the pale of the Reformed church ; namely,
that the love of God embraces the whole human race, and that no one per-
ishes through any eternal and insuperable decree of God, but all merely
by their own fault. Whoever attacks this doctrine, attacks the whole
school or sect : but one who may assail any other doctrines contained in
the writings of Arminians, must know that he has no controversy with the
Arrninian church, whose theology with few exceptions, is unsettled and fluc
tuating, but only with some of its doctors ; who djo not all interpret and ex
plain in the same manner, even that one doctrine of the universal love of God
to mankind, which especially separates the Arminians from the Reformed.
13. The Arminian community at the present time, is very small if
compared with the Reformed : and if common report be true, it is decreas
ing continually. They have at present, [1753], thirty four congregations
in Holland, some smaller and some larger ; over which are forty-four
ministers : out of Holland, they have one at Frederickstadt. But the prin
ciples adopted by their founders, have spread with wonderful rapidity
over many nations, and gained the approbation of vast numbers. F*or to
say nothing of the English, who adopted the Arminian doctrines concerning
grace and predestination as early as the times of William Laud, and who
on the restoration of Charles II. assented in great measure to the other
Arminian tenets ; who is so ignorant of the elate of the world, as not to
know that in many of the courts of Protestant princes, and almost every
where among those who pretend to be wise, this sentiment which is the
basis of Arminianism, is prevalent ; namely, that very few things are ne
cessary to be believed in order to salvation ; and that every one is to be
allowed to think as he pleases, concerning God and religion, provided he
lives a pious and upright life. The Hollanders, though they acknowledge
that the sect which their fathers condemned, is gradually declining in num
bers and strength, yet publicly lament that the opinions of the sect are
spreading farther and farther, and that even those to whose care the de
crees of the council of Dort were intrusted, are corrupted by them.
How much inclined towards them, many of the Swiss especially the Ge
nevans are, ind also many of the French, is very weli known. (26) The
form of chuich government and the mode of worship among the Arminians,
are very nearly the same as among the Reformed of the Presbyterian
churches. Yet the leaders of the sect, as they neglect nc means tending
to preserve and strengthen their communion with the English church, so
they show themselves very friendly to episcopal government ; and they do
not hesitate to affirm, that they regard it as a holy form, ver} ancient, and
preferable to the other forms of government. (27)
(26) [Dr. Madaine has here a long and the ascendant which the Leibnitiar. and Wol-
elaborate note, on the tendency of the Leib- fian philosophy hath gained in these countries,
nitian and Wolfian philosophy to support and particularly among the clergy and men
Calvinism. The reasoning is ingenious and of learning." When Dr. Madaine wrote
rood. But the effects actually produced by thus, about the year 1763, the Germans were
this philosophy seem to be greatl^ overrated, going fast into what is called German ueolo-
when he says: " that, the progress of Armin- py, and the Swiss approximating towards
ianism has been greatly retarded, nay, that its Socinianism ; and the philosophy, he speaks
cause daily declines in Germany and sev- of, was rapidly waning. T?\]
eral parts of Switzerland, inconseouenc.eof (27) Hence, to omit many other things
448 BOOK IV. CENT XVII. SEC. II. PART II. CHAP IV.
CHAPTER IV.
HISTORY OF THE QUAKERS.
$ I . Origin of the Quakers. George Fox. 2. First Movements of the Sect under Croia
well. <j 3. Progress, in the Times of Charles II. and James II. 4. Propagation ou
of England. $ 5. Their Controversies. 6. Their Religion generally. () 7. First
Principle. 8. Its Consequences. t) 9. Concerning Christ. 10. Discipline and
Worship. 11. Moral Doctrines. 12. Form of Government.
1. THOSE who in English are called Quakers, are in Latin called Tre.
mentes or Tremuli. This name was given them in the year 1650, by Gervas
Bennet, a justice of the peace in Derbyshire ;(1) but whether, because their
whole body trembled before they began to speak on religious subjects ; or
because Fox and his associates said, that a man ought to tremble at hearing
the word of God ; does not sufficiently appear. In the mean time they
suffer themselves to be called by this name, provided it be correctly un.
derstood. They prefer however to be named from their primary doctrine,
Children or Professors of the Light. In familiar discourse, they call each
other Friends. (2) The origin of the sect falls on those times in English his
tory, when civil war raged universally, and when every one who had conceiv
ed in his mind a new form either oif civil government or of religion, came
forth with it from his obscure retreat into public view. Its parent was
George Fox, a shoemaker, a man naturally very gloomy, shunning society,
and peculiarly fitted to form visionary conceptions. As early as the year
1647, when he was twenty-three years old, he travelled over some of the
counties of England, giving out that he was full of the Spirit, and exhorting
the people to attend to the voice of the divine word, which lies concealed
in the hearts of all. After Charles I. was beheaded, when both civil and
ecclesiastical laws seemed to be extinguished together, he attempted greater
things. For having acquired numerous disciples and friends of both sexes,
among persons of a similar temperament with himself, in connexion with
them he set all England in commotion ; nay in 1650, he broke up assem.
blies for the public worship of God, where he was able, as being useless and
not truly Christian. (3) For this reason, he and his associates were several
times thrown into prison and chastised by the magistrates. (4)
which place this beyond doubt, they have (2) Sewcl, loc. cit., p. 624, [vol. ii., p.
taken so much, .pains to show, that Hugo 589, ed. Lond., 1811 ; also Dan. Neal, Hist.
Grotius, their hero and almost their oracle, of Puritans, vol. iv., p. 60, 61, ed. Boston,
commended the English church in the high- 1817. TV.]
est degree, and that he preferred it before all (3) [Fox and his adherents looked upon
others. See the collection of proofs for this, all worship of God, which did 7iot proceed
by John le Clerc, subjoined to his edition of immediately from the impulse of the Spirit
Grotius book, de Vcritate religionis Christi- within, as abominable in the sight o f God.
ana?, p. 376, &c., ed. Hague, 1724, 8vo. Hence he had no reverence for the relioious
(1) See George [ William] SeweVs Histo- worship of most of the sects of Christians
ry of the Quakers, p. 23, [vol. i., p. 43, ed. around him. Yet it does not appear that he
London, 1811]. Daniel NcaVs History of felt it to be his duty to attempt, forcibly, to
the Puritans, vol. iv., p. 32, &c., [ed. Boston, interrupt or suppress such worship. But
1817, p. 60, 61 ; where see Toulmiri s note, feeling bound always to obey the impulse o!
- T r ]| the Spirit, and supposing hinv.elf to have
HISTORY OF THE QUAKERS.
419
2. The first association of Quakers was composed, in great measure,
of delirious and infatuated persons ; and therefore committed many acts,
this impulse while in or near the places of
worship, he sometimes was led to speak in
them to the annoyance of the congregation,
and was treated as a disturber of public wor
ship. Three instances are mentioned, all
occurring in the year 1649. The first was
at Nottingham ; and is thus related by Sew-
el, vol. i., p. 36, ed. 1811. He " went away
to the steeple-house, where the priest took
for his text these words of the apostle Peter,
We have a most (more) sure word of proph
ecy , whercunto ye do well that ye take heed,
as unto a light that shineth in a dark place,
until the day dawn, and the day-star arise in
your hearts. And he told the people, that
this was the Scripture, by which they were to
try all doctrines, religions, and opinions. G.
Fox hearing this, felt such mighty power and
godly zeal working in him, that he was made
to cry out, O ! no, it is not the Scripture,
but it is the Holy Spirit, by which the holy
men of God gave forth the Scriptures, where
by opinions, religions, and judgments, are to
be tried. That was it, which led into all
truth, and gave the knowledge thereof. For
the Jews had the Scriptures, and yet resist
ed the Holy Ghost, and rejected Christ, the
bright morning-star, and persecuted him and
his apostles ; though they took upon them to
try their doctrines by the Scriptures ; but
they erred in judgment, and did not try them
aright, because they did it without the Holy
Ghost. Thus speaking, the officers came
and took him away, and put him in a nasty
stinking prison." The next instance, was
at Mansfield ; and is thus related by the
same author, vol. i., p. 38. "While G.
Fox was in this place, he was moved to go
to the steeple-house, and declare there the
truth to the priest and the people ; which
doing, the people fell upon him, and struck
him down, almost smothering him, for he