Arminius continues his Lectures. 135 passage ascribes too little to the | in turn themselves accused of heresy. power of God's grace, his own view The civil authorites now interposed. does not, he thinks, ascribe too The ministers of religion were summuch to human nature, for it rep- moned in a body before the magresents the person whose state Paul nates of the city, lectured severely assumes as convinced of sin by the on their dissensions, and admonished law, as contrite, wretched, and to keep their theological squabbles helpless, in quest of a Saviour, and out of the pulpit. Should they fail though not regenerate yet in the in this duty, recourse would be had stage next to regeneration. to other remedies, lest by their unseemly contention harm should accrue to the church and the republic. The ministers bore the reproof with meekness. They explained, apologized, solicited a conference for the further settlement of their differences. The authorities of the city decided that no further discussion should take place, but that the whole affair should be consigned to | oblivion. So for a time the matter was at rest. sum For this exposition of a disputed passage of Scripture a storm of scandal was raised about Arminius. He was beset by a noisy crowd of calumniators. Some called him a Pelagian, on the ground that he attributed too much goodness to human nature. Others branded him as a Socinian, because Socinus had expounded the passage as he had done. Others were content to designate him a heretic, a preacher of doctrines opposed to creed and catechism, and a traducer of the ancient fathers of the church, whose support he claimed. The matter was brought before the Presbytery. Arminius was moned to appear. One Peter Planc, a brother minister, was his chief accuser. Arminius warmly repudiated the charges brought against him. He was neither a Pelagian nor a Socinian, and he had not taught any doctrine contrary to the formularies of mutual consent. Moreover, he claimed for himself freedom in the interpretation of particular passages of Scripture. Peter Planc was not satisfied. The clergy of Amsterdam waxed hot in contention. It became the common talk that the ministers of the Reformed church were not agreed among themselves upon matters of faith. To remove this scandal, Uitenbogardt, a friend of Arminius, at the request of Professor Lydius of Franeker, came to the city. Having consulted with Taffin of the Walloon church, he drew up a plan for restoring harmony, obtained the assent of Arminius to its conditions, and presented it to the Presbytery. The plan was rejected by a large majority, and Uitenbogardt and Taffin were thanked for their pains by being Relieved from turmoil and contention, Arminius continued his expositions of the epistle to the Romans. There was no diminution of popular interest in his ministry. The crowded church, with its mixed and attentive assembly of hearers, told how deeply he had laid hold upon the hearts of the people, and how widely his fame and influence extended. He was growing every day in usefulness and power. But his opponents were on the alert watching the opportunity to reopen the strife. As if determined to prove that the phrase 'I am carnal,' which Arminius objected to apply to spiritual men, did apply to them, they did their best to merit the apostolic rebuke, Whereas there is among you envying, and strife, and divisions (factions), are ye not carnal and walk as men? In the spirit of carnal contention, they frequented the church of Arminius and listened to his discourses. They desired fresh ground of accusation against him. He was coming, they thought among themselves, to the stronghold of orthodox predestination, the ninth chapter of the epistle: they should soon make him an easy victim. Arminius, suspecting the intentions of some of his hearers, resolved to be doubly on his guard. He would not do violence to his conscience by advocating doctrines of which he stood in doubt, but he would not gratify the wishes of the captious and ill-disposed by breaking through that reserve upon which he had determined. Nor as he examined and studied afresh the argument of the famous chapter, did he find it difficult to act upon this prudent and wise decision. The true rendering of the passage, he conceived, did not at all support the doctrine of absolute and unconditional predestination. The apostle was not discussing this subject, but vindicating the doctrine of justification by faith against the objections of the Jews. These objections and the refutation of them Arminius pointed out and enlarged upon in several discourses. This was not what his adversaries expected. But they would not be deprived of their triumph. Not being able to get up charges against the preacher on account of what he had said, it seems they got up charges against him on account of what he had not said. It was a clear proof of the grossest unsoundness in the faith that he did not deduce their favourite doctrine from this well-known predestinarian chapter. Besides Lutherans, and even Anabaptists, and other heretics, approved the exposition. What need of any further evidence? The cry of heresy was again raised. It waxed louder and louder, and came to the ears of the Presbytery. In the absence of Arminius from that august body, it was determined to warn him of his errors, and bind him over by a public pledge to the doctrines commonly received amongst them. When, at a subsequent sitting, the admonition was given, Arminius replied with some warmth, that he was branded with the names of heretic, latitudinarian, Pelagian, and yet no man attempted to prove his heresy; that both in public and in private he had frankly affirmed again and again his full and complete acceptance of the Confession and Catechism as formularies of faith; that he had always preached in harmony with them; that, therefore, the admonition to him personally was unnecessary and irrelevant, and that if differences of opinion existed amongst the ministers of the church it was as much the duty of others to see that they agreed with him as it was his duty to see that he agreed with them. Upon this bold and spirited reply one of the Presbyters broke out into passionate declamation. He saw,' he said, 'the arts of the devil to disturb the peace of the church. Some of the magistrates themselves had this object in view. It was of no use for Arminius to appeal to the Confession and Catechism, since he had already explained two passages of Scripture against these standards. For his part, after hearing him interpret the seventh chapter of Romans he could never derive any benefit from his discourses.' Το this Arminius quietly replied that by the help of God he would never be the instigator and author of strife, and he hoped better things of the magistrates of the city. Other subjects of a personal nature were then introduced, the anger of the Presbytery expended itself, a better feeling arose, and the meeting was dismissed. But there were some who would not on any consideration allow this matter to rest. By their officious zeal fresh strife was soon stirred up. The Presbytery again consulted together upon the subject. In the absence of Arminius, it was resolved to call upon him to declare distinctly and without circumlocution his opinion on all the articles of faith. Arminius asked for reasonable space for consideration. As he was sitting in this ecclesiastical court, a short time afterwards, he was reminded tauntingly of his fate. Starting to his feet he challenged with a loud voice all his opponents, whoever they were, to stand forth and state what he had spoken in his discourses worthy of censure. No one rose. But the insinuation was thrown out by some one that the testimony of Obituary-William Twells. 137 Lutherans, Anabaptists, and other | the third was explained by the words of Paul, the blessed and only Potentate, the King of kings and Lord of lords, who only hath immortality. As to other points Arminius candidly acknowledged that he received the several articles and doctrines of faith in the Confession and Catechism as they were everywhere received in the Reformed church, the only scruple of which he was conscious being as to the interpretation of the sixteenth article of the Confession, to the terms of which, however, he willingly adhered. Upon this the Presbytery decided that there was no necessity for further discussion or strife, and that fraternal fellowship should be cultivated with Arminius, in the hope that, by the blessing of God and the interpretation of a general Synod, the true and genuine sense of the article aforesaid would be more clearly made known. heretics, who gloried in his dis- Arminius briefly answered the three charges. He admitted that he had made some such statements, but the first was qualified so as not to exclude original sin, the second was supported by Scriptural arguments, and So ended the troubles of Arminius as minister of the Reformed church at Amsterdam. His exposition of Obituary. WILLIAM TWELLS, late of Ilkeston, | the only son of his widowed mother, departed this life June 3rd, 1862, aged forty years. Prior to the mournful event his revered parent had fondly cherished the hope, that having reached the fulness of manly prime, the early symptoms of a premature grave had passed away. | Reflecting on the trials and bereavements of the past, her prayer was, 'O my Father if it be possible, spare to me one member of my family until I have walked the vale of life; nevertheless, not my will, but Thine be done.' The genial and trusting heart is quick to discern and appropriate the incipient tokens of a propitious Providence: 'tis well it is so. The soul chastened and subdued under the disappointments of earth, rises into the higher and more blessed communion of heaven; and the words of the prophet of God come with power to our remembrance; For my thoughts are not as your thoughts, neither are my ways as your ways, saith the Lord. The subject of this notice being the son of pious parents, and the child of many prayers, knew the Holy Scriptures from his youth. The teaching, example, and discipline of home, prepared his mind and heart for the loftier ministries of Providence and grace in after years. His religious life was a steady, quiet, and progressive growth, giving a high tone to his moral principles and an admirable consistency to his Christian character in the varied departments of human endeavour. It was in the chamber of affliction that our lamented friend realized the first bright vision of a Saviour's dying love, and became a conscious participant in His redeeming grace. Out of weakness he was made strong. He thought upon his ways and turned his feet to the Lord's testimonies. When convalescent he hastened to redeem the promise his soul in secret made. Full of gratitude to God and love to Christ he assumed the Christian profession, entered the communion of the church, and became one of its most upright and conscientious members. This happy event took place October 1st, 1848. The Sunday-school presented a field for usefulness, he at once responded to its claims and felt greatly attached to its interests. It soon became evident that his punctual and regular attendance on Sabbath duties had gained the admiration and esteem of the brethren, and on April 28th, 1858, our late brother was unanimously chosen as a deacon of the church, which office he held until his decease. His natural diffidence induced a habit of quiet thought, and curbed the freeness of his conversational powers. He was conscious of a life hid with Christ in God which language failed to express. Musing in the dark and silent hour on the mighty themes of inspiration, he would ask for the reading of that grand old psalm of Moses, the man of God, Lord, Thou hast been our dwelling-place, &c. Alluding to an early period of his life he said, 'Had I died then I believe I should have gone to heaven, and I have no doubt of it now if I keep my integrity.' Unable to rise in bed and recalling his former strength, he was heard to whisper, Father, 'tis thus because Thy will chooses and ordains it should be So. His favourite hymn indicated his readiness to depart and be with Christ, as the following stranzas will show. "The hour of my departure's come, 'I leave the world without a tear, Preparing his mind for the last painful trial of bidding adieu to his venerated mother, his devoted wife, and his infant son, he was heard to repeat a few lines of that beautiful hymn, ‘O sacred hope, O blissful hope, With such thoughts, emotions, and anticipations, the good man of whom I write, waited for the salvation of God. The summons came, the Correspondence-Last Words to Old Mortality. spirit departed, and the visions of earth receded before the realities of heaven. His death was improved by one of his late ministers, from the consoling words of the apostle, 1 Thess. iv. 14. For if we believe that Jesus died, &c. Mark the perfect man, and behold the upright; for the end of that man is peace. C. S., H. THOMAS HODGSON, late of Heptonstall, and only surviving brother of Mr. James Hodgson, who departed this life November 30th, 1862, in the 78th year of his age. He became a member of the church at Heptonstall Slack in 1807, and was one of the first fruits of the sainted James Taylor's labours. Successive changes marked his pilgrimage through this mortal vale, amid which his identity with the visible church ceased, but his heart was sound in 139 God's statutes, his faith reposed on the One Mediator, and his hope became an anchor to his soul in the swellings of Jordan. Standing on this side of the river, I saw his frail bark breasting the surging waves, while his glad accents mingling with the tempest roar, fell in softened cadences on my spirit: I am on the rock of ages. 'Christ is my hope.' 'Heaven is my home.' With these accredited passports in his possession, the storm-beaten voyager crossed the narrow sea and entered the celestial port. His brother and he in death were not long divided. Faith now beholds them translated to the clime of glory. "They stand upon the sea of glass, Correspondence. LAST WORDS TO OLD MORTALITY. To the Editor of the General Baptist DEAR MR. EDITOR,-By your favour I proceed to deliver myself, as briefly as possible, of what occurs to me by way of answer to Old Mortality's second communication, and so conclude my part in a controversy of which I cannot but feel that your readers will soon become justly impatient, inasmuch as the disputants are inevitably led to dwell largely on their personal opinions and sympathies. Old Mortality begins with congratulation. I shall do the same. For if, as he seems to insinuate, I have been audacious enough to imply that his first effusion is disfigured by the peevish violence of a dimmed senility, I am now bound to admit that he has completely redeemed his intellectual reputation he comes forth this time lusty, frolicsome, epigrammatic, and resplendent as of yore-rejoicing as a strong man to run a race. I find his brilliant volubility truly overwhelming; and if I were persuaded that the strength and fortune of my cause depended materially upon my power to compete with his dazzling display of gladiatorial rhetoric, I must confess there would be no alternative left to me but at once to strike my colours and surrender my sword. At present, however, I do not feel capitulation necessary. Let me here premise that I decline, by any further extended reference to the congregation in which it is his misfortune to worship,' to increase that uncomfortable publicity which this correspondence has attracted to those who have for some time been strenuously striving (and I venture to think with very fair results) to raise the character of |