them, so that the doctrine of absolute decrees has lost its prominence in their teaching, and many of the ablest divines among them have advocated the Arminian views of the atonement. It may seem remarkable that, while there have been so many advocates of this scheme, and so many treatises, published in our own language, elucidating and defending these views, the complete theological works of Arminius have never been published in an English translation. James Nichols, of London, a practical printer, but probably better versed in the Arminian and Calvinistie controversy of Holland than any other Englishman of his day, undertook and partly accomplished this work. His translation, though greatly encumbered by numerous notes which mostly contain information rather curious than valuable to most readers, is in general a faithful rendering of the original. It was published in two large octavo volumes, the first in 1825, and the second in 1828, and embraces not quite two-thirds of the works of Arminius, as published in Holland and Germany, in several editions between 1610 and 1635. This translation has been carefully revised for this edition, and its phraseology has been changed, where a change has seemed to be really desirable, but the meaning has been affected only in a few cases. The American editor is satisfied that, in these cases, Nichols misunderstood and misinterpreted the original. In the part now, for the first time, published in the English language, the object has been to present, with clearness and accuracy, the ideas of Arminius, and the original has been adhered to as closely as possible, a nearly literal translation being often preferred to one adorned with greater elegance of style. In both parts of the work, a word or phrase from the original has been frequently inserted, when it has been found difficult to convey in the English rendering the precise shade of meaning. It has also been thought expedient to insert a few brief notes, some of them preparatory to the different treatises, and others subjoined to the text as references, or needed explanations. More numerous and more extended observations might have been interesting and valuable, but the limits, which it was judged best to prescribe to the work, have prevented their insertion. A short sketch of the life of Arminius, designed only to elucidate some of the principal facts and events of his history, is prefixed to the translation. All the theological works of Arminius, the publication of which was ever sanctioned by himself or his friends, are here presented. His course of lectures on the prophecy of Malachi, delivered at Leyden, and various lectures against Socinianism and Popery were preserved only in the notes of his auditors, and were not published in his works because, as they were taken down hastily, at the time of their delivery, many mistakes might have been made, and other views than those of Arminius might have been ascribed to him. His letter to Uytenbogardt "on the sin against the Holy Ghost," at the close of Nichols' translation is not contained in the Latin edition of his works, but was without doubt, translated by Nichols from some other work. In an appendix to the works of Curcellæus there is a letter from Arminius to Uytenbogardt, on the question-"Is the Son of God avrodsog?" which is strictly a theological essay, and might have been translated for this edition, but the views, contained in it, are only a repetition of those presented in his Declaration of Sentiments, and elsewhere in his works. In view of his early training, and the universal practice of the theological writers of that age, it might be expected that Arminius would adopt the phraseology and manner of the Schoolmen. This was, to some extent, true of him. Yet it will be found, we think, on the perusal of his writings, that he was less scholastic in his style and more practical and scriptural both in his views and in his mode of presenting them than most of his contemporaries. Indeed, we hazard the assertion that no writer of that age equaled him in these respects. This, with other considerations, will, it is believed, render this an acceptable contributfon to our theological literature. Should such be the estimation of those to whom he submits it, the American editor will consider that his labor, undertaken and prosecuted chiefly from his admiration of the character and theological system of Arminius, has been amply repaid. W. R. BAGNALL 5-On the Perseverance of the Saints. 6- On the Assurance of Salvation.. 7-On the Perfection of Believers in this Life. 8-On the Divinity of the Son of God.. 9-On the Justification of Man before God.. 10-On the Revision of the Dutch Confession and the Heidelberg Catechism... APOLOGY AGAINST THIRTY-ONE DEFAMATORY ARTICLES. 1-Faith, that is, justifying faith, is not peculiar to the elect.. 2-It is possible for believers finally to decline and fall away from faith and salvation. -It is a matter of doubt, whether the faith, by which Abraham is said to be justified, was a faith in Jesus Christ who was still to come. No proof can be adduced of his having understood the promises of God in any other manner, than that he should be 252 253 254 255 255 257 262 264 276-380 Faith is not an effect of election, but it is a necessary requisite foreseen by God in those who are to be elected: And the decree concerning the bestowing of faith ed, whosoever they may be; so that, if they will, they may believe: otherwise, God would only be mocking mankind....... -The temporal afflictions of believers are not correctly termed "chastisements," but are punishments for sins. For Christ has rendered satisfaction only for eternal punish- 801 ments... 11-It is a matter of doubt, whether believers under the Old Testament understood that the legal ceremonies were types of Christ and of his benefits.. 15-If the heathen, and those who are strangers to the true knowledge of God, do those things which by the powers of nature they are enabled to do, God will not condemn them, but will reward these their works by a more enlarged knowledge by which 13 & 14-Original sin will condemn no man. In every nation, all infants who die without 317 822 16-The works of the unregenerate can be pleasing to God, and are (according to Borrius) the occasion, and (according to ARMINIUS,) the impulsive cause, by which God will be moved to communicate to them his saving grace. 17-God will not deny his grace to any one who does what is in him 18-God undoubtedly converts, without the external preaching of the Gospel, great num- 16-Before his fall, Adam had not the power to believe, because there was no necessity for faith; God, therefore, could not require faith from him after the fall.. 20-It cannot possibly be proved from the Sacred Writings, that the angels are now con- 21 (I.) It is a new, heretical and Sabellian mode of speaking, nay, it is blasphemous, to say that the Son of God is tu_gbang [very God,] for the Father alone is very God, but not the Son and the Holy Spirit.... 22 (II)-It is the summit of blasphemy to say, that God is freely good.. 23 (III)-It frequently happens, that a creature who is not entirely hardened in evil, is unwilling to perform an action beca ise it is joined with sin; unless when certain argements and occasions are presented to him which act as incitements to its com- mision. [Administratio] The management of this presentation also is in the hand o. ine Providence of God, who presents these incitements that He may accomplish 24 (IV) The r. teousness of Christ is not imputed to us for righteousness; but to be- 829 847 25 (V.) The whole of that in which we appear before God, justifies us: But we appear before God, not only by faith, but also by works: THEREFORE, we are justified be- 27 (VII)—Faith is not the pure gift of God, but depends partly on the grace of God, and partly on the powers of Free-will; that, if a man will, he may believe or not believe 365 28 (VIII)-The grace sufficient for salvation is conferred on the elect, and on the non- elect; that, if they will, they may believe or not believe, may be saved or not be 29 (IX.) Believers can perfectly fill the law, and live in the world without sin 80 (X)It may admit of discussica, whether Semi-Pelagianism is not real Christianity.. 871 31 (XI) It is not correctly said in the Catechism, that “God is angry with us for [inna- to birth-sins;" because original sin is a punishment: But whatever is a punish- NINE QUESTIONS EXHIBITED FOR THE PURPOSE OF OBTAINING AN AN- SWER FROM EACH OF THE PROFESSORS OF DIVINITY, AND THE RE- 2-On the Sufficiency and Perfection of the Holy Scriptures in opposition to traditions.. 8-On the Sufficiency and Perfection of the Holy Scriptures, in opposition to human tra- |