He was a powerful preacher and teacher, who broke from Calvinism in denying imputation and teaching perfect freedom of the will, by which perfect holiness might be attained.
On the problem of divine election Lutheranism and Calvinism remained divided.
Unitarian tendencies away from the Calvinism of the old Congregational churches were plainly evident about 1750, and it is said by Andrew P. Peabody (1811-1893) that by 1780 nearly all the Congregational pulpits around Boston were filled by Unitarians.
The greatest number of Jews is to be found at Paris, Lyons and Bordeaux, while the departments of the centre and of the south along the range of the Cvennes, where Calvinism flourishes, are the principal Protestant localities, Nimes being the most important centre.
Alexander Ghent had fallen into the hands of John Casimir, Farnese and under his armed protection a fierce and intolerant governor= Calvinism reigned supreme in that important city.
After a year of zealous work as preacher and director he was sent by the bishop, Claude de Granier, to try and win back the province of Chablais, which had embraced Calvinism when usurped by Bern in 1535, and had retained it even after its restitution to Savoy in 1564.
As an interpreter of the mystical side of Calvinism and of the psychological conditions which correspond with the doctrines of grace Erskine is unrivalled.
There he stayed three years, exchanging his early Calvinism for a system of "necessarianism" under the influence of D.
Broad in every other respect, he retained to the last the narrow Calvinism of the early 19th century.
The chief of them, written against Calvinism, are Five Checks to Antinomianism, Scripture Scales to weigh the Gold of Gospel Truth, and the Portrait of St Paul.
On his return to his diocese,his zeal and eloquence were largely instrumental in withstanding the progress of Calvinism, and among others he converted Henry Sponde, who became bishop of Pamiers, and the Swiss general Sancy.
Substantially he held fast the Calvinism of his preceptor Cameron; but, like Richard Baxter in England, by his breadth and charity he exposed himself to all manner of misconstruction.
His Irenicum vere christianum is directed against David Pareus (1548-1622), professor primarius at Heidelberg, who in Irenicum sive de unione et synodo Evangelicorum (1614) had pleaded for a reconciliation of Lutheranism and Calvinism; his Calvinista aulopoliticus (1610) was written against the "damnable Calvinism" which was becoming prevalent in Holstein and Brandenburg.
He was an able controversialist, and in the interests of Arminianism attacked both New England Calvinism and Unitarianism; he published in 1837 The Calvinistic Controversy.
1613), a mild divine, who had written a treatise on persuasion in religion, urging that as to it "men could be led, not driven"; Lambert Danaeus, who deserves remembrance as the first to discuss Christian ethics scientifically, apart from dogmatics; Johannes Drusius, the Orientalist, one of the most enlightened and advanced scholars of his day, settled later at Franeker; Johann Kolmann the younger, best known by his saying that high Calvinism made God "both a tyrant and an executioner."
Within Calvinism itself Pelagianism was revived in Arminianism, which denied the irresistibility, and affirmed the universality of grace.
Before taking orders in 1658 he was in the habit of preaching as the champion of Calvinism against Socinianism and Arminianism.
While he was fundamentally at one with Luther in opposing both Romanism and Calvinism, his mysticism led him to interpret justification by faith as not an imputation but an infusion of the essential righteousness or divine nature of Christ.
It shows the influence of Arminian theology against Calvinism, which was vigorously upheld in the Quin-particular formula, put forward by the synod of Dort in 1619 to uphold the five points of Calvinism, after heated discussion, in which English delegates took part, of the problems of divine omniscience and human free-will.
Against the Calvinists the synod of 1672 therefore aimed its rejection of unconditional predestination and of justification by faith alone, also its advocacy of what are substantially the Roman doctrines of transubstantiation and of purgatory; the Oriental hostility to Calvinism had been fanned by the Jesuits.
Brought up a Lutheran, and fond of pleasure, she had shown no liking for Scottish Calvinism, and soon incurred rebukes on account of her religion, "vanity," absence from church, "night waking and balling."
In the Habsburg hereditary dominions the traditional policy and Catholic fervour of the ruling house resulted, after a long struggle, in the restoration of the supremacy of Rome; while in Hungary the national spirit of independence kept Calvinism alive to divide the religious allegiance of the people.
Scottish Calvinism was destined to exercise no little influence, not only on the history of England, but on the form that the Protestant faith was to take in lands beyond the seas, at the time scarcely known to the Europeans.
Gradually the dispute pervaded all classes of society, and the religious questions became entangled with political issues; the partisans of the house of Orange espoused the cause of the stricter Calvinism, whereas the bourgeois oligarchy of republican tendencies, led by Oldenbarnevelt and Hugo Grotius, stood for Arminianism.
Under his son Christian I., who succeeded in 1586, the chief power was wielded by the chancellor Nikolas Crell, who strongly favoured Calvinism; but, when Christian II.
It is possible that this is, in part, due to the artistic blight of the Calvinism which so long dominated the town.
Whereupon the more rigid Lutherans accused their brethren of Crypto-Calvinism, and began controversies which dealt with that charge and with a defence of the idea of ubiquity.
While Lutheranism was thus threatening the Polish Church from the north, Calvinism had already invaded her from the west.
Calvinism, indeed, rather recommended itself to the Poles as being of non-German origin, and Calvin actually dedicated his Commentary on the Mass to the young krolewicz (or crown prince) Sigismund Augustus, from whom protestantism, erroneously enough, expected much in the future.
Meanwhile conversion to Calvinism, among the higher classes in Poland, became more and more frequent.
We hear of crowded Calvinist conventicles in Little Poland from 1545 onwards, and Calvinism continued to spread throughout the kingdom during the latter years of Sigismund I.
From the theology of John Murray, who like Ballou has been called "the father of American Universalism," he differed in that he divested Universalism of every trace of Calvinism and opposed legalism and trinitarian views.
The latter view was held by Beza and other Calvinists, and, it is said, repelled Arminius from Calvinism, and led him to formulate the doctrine that as repentance and faith are the divinely decreed conditions of eternal life, God has determined to give that life to all whom He foresees as fulfilling these conditions.
According to Calvinism God's election unto salvation is absolute, determined by His olyn inscrutable will according to Arminianism it is conditional, dependent on man's use of grace.
The Synod of Dort (1618-1619) which affirmed the sublapsarian without excluding the supralapsarian form of Calvinism, condemned the views of Arminius and his followers, who were known as Remonstrants from the remonstrance "which in four articles repudiates supralapsarianism and infralapsarianism (which regarded the Fall as foreseen, but not decreed), and the doctrines of irresistibility of grace, and of the impossibility of the elect finally falling away from it, and boldly asserts the universality of grace."
In Scotland Calvinism was repudiated by James Morison, the founder of the Evangelical Union, who declared the three universalities, God's love for all, Christ's death for all, the Holy Spirit's working for all.
Cyril conceived the plan of reforming the Eastern Church by bringing its doctrines into harmony with those of Calvinism, and by sending able young Greek theologians to Switzerland, Holland and England to study Protestant theology.
In the 16th century Bergerac was a very flourishing and populous place, but most of its inhabitants having embraced Calvinism it suffered greatly during the religious wars and by the revocation of the edict of Nantes (1685).
Harvard College was now controlled by the Liberals of the B rattle Street Church, and as it grew farther and farther away from Calvinism, Mather looked with increasing favour upon the college in Connecticut; before September 1701 he had drawn up a "scheme for a college," the oldest document now in the Yale archives; and finally (Jan.
In the 18th century many of the General Baptists gradually adopted the Arian, or, perhaps, the Socinian theory; whilst, on the other hand, the Calvinism of the Particular Baptists in many of the churches became more rigid, and approached or actually became Antinomianism.
Towards the end of the 18th century many of the Particular Baptist churches became more moderate in their Calvinism, a result largely attributable to the writings of Andrew Fuller.
His Commentary on the Epistle to the Philippians (1618, reprinted 1864) is a specimen of his preaching before his college, and of his fiery denunciation of popery and his fearless enunciation of that Calvinism which Oxford in common with all England then prized.