I have already noticed that the sects into which the reformed churches are split, may be classified generally under two great divisions, the one adopting mainly the milder views of Melancthon, whose advice was much used in the reform of the Anglican church; the other following those of Calvin, which were chiefly carried out, at Geneva, the birthplace of that reformer, and among the Huguenots of France. It may be well, therefore, before we proceed to notice the particular sects which profess to combine in a greater or less degree the doctrines usually termed Calvinistic, to examine what the opinions are which pass under that name. {90} It was at the Synod of Dort, which was assembled in the year 1618, that these opinions received a decided form; for James Arminius, professor of divinity in the University of Leyden, having rejected some part of the Genevan doctrine respecting predestination and grace, this synod was called in order to settle the disputed points. After much debate the opinions of Arminius were condemned, and the doctrine of Calvin was summed up in five points, which gave name to what has been called the Quinqueticular controversy between the Calvinistic and Anti-calvinistic divines of Holland. They related to, 1. Predestination or Election. 2. The extent of redemption. 3. Moral depravity and impotency. {91} 4. Effectual calling. 5. Final perseverance of the sanctified. Calvinists are understood to maintain that predestination is absolute; redemption limited; moral impotency total; grace inevitable; and the salvation of the believer, certain. But among Calvinistic as among Arminian divines, there are many shades of difference indicated by the terms _high_ Calvinist, and _moderate_ Calvinist, _sub_ lapsarian and _supra_ lapsarian, _scholastic_ Calvinism and _popular_ Calvinism; which latter has been described as “the Augustinian theology strained off from its mathematics.” These all differ so materially that Bishop Horsley found it necessary to admonish his clergy “to beware how they aimed their shaft at Calvinism before they knew what it is, and what it is not;” a great part of what ignorantly goes under that name, being “closely interwoven with the very rudiments of Christianity.” I believe, however, that though differences may subsist among Calvinists themselves, as to the explication of their doctrines, they generally allow, 1. That God has chosen a certain number in Christ, to everlasting glory before the foundation of the world, according to his immutable purpose, and of his free grace and love; without the least foresight of faith, good works, or any conditions performed by the creature; and that the rest of mankind he was pleased to pass by, and ordain them to dishonour and wrath for their sins to the praise of his vindictive justice. 2. That Christ by his death and sufferings made an atonement only for the sins of the elect. {93a} 3. That mankind are _totally_ depraved in consequence of the fall.