they cannot do otherwise, nor can they do anything to merit grace; all we should do, then, is to pray for them” (Neander, Vol. IV., p. 373). Augustine endeavoured to neutralise these opinions by writing two books explaining his views. Regarding these answers, Neander observes, “But such persons,” as the monks, “must rather have found in this a further confirmation of their doubts.”

Whilst the monks of Adrumetum drew natural conclusions from the dogmas of Augustine, there came determined opposition to the new creed. It came from the south of France. John Cassian, who had been a deacon under Chrysostom, had established a cloister at Massila (Marseilles), and had become its abbot, entered the lists against the Bishop of Hippo. He departed from the opinions of Pelagius regarding the corruption of human nature, and he recognised “grace” as well as justification in the sense of Augustine. But he widely differed from him, as will be seen from the summary of Semi-pelagianism given by Buck. It is as follows: “(1.) That God did not dispense His grace to one man more than another in consequence of an absolute and eternal decree, but was willing to save all men if they complied with the terms of the Gospel. (2.) That Christ died for all mankind. (3.) That the grace purchased by Christ, and necessary to salvation, was offered to all men. (4.) That man before he received this grace was capable of faith and holy desires. (5.) That man was born free, and consequently capable of resisting the influence of grace, or of complying with its suggestions.” Buck remarks, “The Semi-pelagians were very numerous, and the doctrine of Cassian, though variously explained, was received in the greatest part of the monastic schools in Gaul, from whence it spread itself far and wide through the European provinces. As to the Greeks and other Eastern Churches, they had embraced the Semi-pelagian doctrine before Cassian.” Yet when, as in 1843, similar opinions were proclaimed in Scotland, they were everywhere met with the cry of “New Views,” although they had been held so extensively 1400 years before! So much for ignorance.

The name “Semi-pelagians” was not assumed by the party, lest they should be held as maintaining the dogmas of Pelagius; neither was it given until long after the early heat of the controversy. Their opponents still stigmatised them as Pelagians, although they had departed from the system advocated by the British monk.

The controversy continued to occupy the mind of the Church during the latter part of the fifth and beginning of the sixth centuries. In a.d. 475 a synod held at Arles sanctioned the views of the Semi-pelagians, and compelled the presbyter Lucidus, who was an earnest advocate of Augustinianism, to recant. Another synod, held at Lugdunum in the same year, put also its imprimatur upon them. But there was not complete agreement, and the divines who had been banished by the Vandals from northern Africa held a council in a.d. 523, and under their auspices Fulgentius of Ruspe composed a defence of Angustine’s views; (Kurtz, p. 213)

For a considerable time after this the controversy may be said to have remained quiet, but broke forth with great fury in the ninth century. Gottschalk, the son of a Saxon count, had been dedicated by his parents to the service of religion, and in due course entered the monastery of Fulda. He did not take to cloister life, and petitioned an assembly held at Metz to be released from his monastic vows. His request was granted, but Rabanus Maurus, who was the abbot, appealed to Lewis the Pius, and endeavoured to show that all oblati (lay brethren dedicated to the service of the Church) were bound to perpetual obligation. Lewis revoked the decision of the assembly, and Gottschalk had to go back to cloister life, which he did by entering the monastery of Orbais. Here he became an ardent student of the writings of Augustine, and sought to propagate his views. “He affirmed a prœdestinatio duplex, by virtue of which God decreed eternal life to the elect, and the elect to eternal life; and so also everlasting punishment to the reprobate, and the reprobate to everlasting punishment, for the two were inseparably connected” (Neander, Vol. VI., p. 180).

On returning from a pilgrimage to Rome Gottschalk happened to meet Noting (Bishop of Verona), and expounded to him his views. Sometime after this meeting the bishop had a conversation with Rabanus (who was now Bishop of Mayence), and informed him regarding Gottschalk’s opinions. Rabanus promised to send a reply, which shortly afterwards he did, in two “thundering epistles.” The controversy now waxed warm, too much so for the monk. He was condemned, imprisoned, and scourged. He threw his treatises into the fire, but intimated his willingness to go through the ordeal of stepping into cauldrons of boiling water, oil, and pitch, being thoroughly convinced that he had the truth upon his side. His offer was treated by Hincoma as the boast of a Simon Magus. He died in prison.

In the Middle Ages the schoolmen took sides in this controversy, but there was no general agitation upon the subject. The “Dark Ages” had set in, and remained until the Renaissance and the revival of learning in the fifteenth and sixteenth centuries. The European countries had been greatly agitated by the Crusades, which had collateral issues of an important character. Turbulent spirits had been weeded but, and the royal authority had become better established. Independence of thought began to assert itself in Wickliffe; and Huss and Jerome of Prague paid the penalty of martyrdom for gainsaying Rome. But a bright morning was at hand. Luther arose. His voice, like a clarion trumpet among the Alps, produced echoes all around. His doctrines spread like wild-fire. Amongst the countries which readily received them was Holland. Charles V. was determined to crush the nascent spirit of liberty in that portion of his dominions, and inaugurated a persecution by which 50,000 people lost their lives. The Dutch maintained their rights, and in due course the Protestant religion was that of the land. The opinions of Calvin were adopted generally. He had adopted the system of Augustine, as already intimated, and he had a great influence upon the Protestants generally outside Germany. James Arminius was born at Oudewater in 1560. He lost his father when quite young, and the merchants of Amsterdam undertook his education upon condition that he would not preach out of their city unless he got their permission. Having gone to Geneva, he sat at the feet of Theodore Beza, one of the most rigid of Calvin’s followers. After travelling in Italy he returned to Holland, and was duly appointed a minister of religion in Amsterdam. About this time certain clergymen of Delft had become dissatisfied with the doctrine of predestination, and Arminius was commissioned to answer them. But in prosecuting his inquiries he began to doubt, and then to change his views. He saw that he could not defend the system of Calvin, and having the courage of his convictions, he spoke out his mind. He excited intense opposition, and was visited, without stint, with the odium theologicum. All the pulpits began to fulminate against him. In the midst of the controversy he died, 19th October, 1609. He was admitted by his opponents to have been a good man. In 1610 his followers presented a Remonstrance to the assembled States of the province of Holland. From this circumstance they have been called Remonstrants. In this celebrated document the following propositions were stated:—“(1.) That God had indeed made an eternal decree, but only on the conditional terms that all who believe in Christ shall be saved, while all who refuse to believe must perish; so that predestination is only conditional. (2.) That Christ died for all men, but that none