"Secondly: a verse which establishes the simple humanity of Christ could not but be regarded with dark suspicion and alarm; could not but be thrust from the sacred text on certain occasions; could not but be mangled or perverted by men, who, understanding its import, yet strenuously insisted on the divinity of Christ as essential to Christianity." P. 33. The beauties of these propositions, of which the one, says he, requires no proof, must not be passed over without observation. The admission of such a recondite scholar as Ben David, that "all the Greek and Latin Fathers" believed in the divinity of Christ, will no doubt be grasped at with avidity by those who, under "the baneful influence of an established creed," believe in the Deity of their Redeemer. (p. 64.) A verse which sets aside the divinity of Christ, it must be acknowledged, "could not be the forgery of any man, or any body of men, who in after times (viz. in times after the forgery) believed in his divinity." Wonderfully sagacious! Again, if a verse which establishes the simple humanity of Christ, " could not but be thrust from the sacred text," we conclude that there are now none which establish the simple humanity of Christ in our present text of the sacred Scriptures! On what then does the Unitarian creed of Ben David rest? But enough, and more than enough of this marvellous production. Such a mass of unredeemed errors, wild opinions, false assertions, ignorant assumptions, and inveterate hostility to the Nicene faith, has seldom, in these times, been embodied in so small a compass as these Letters exhibit. The author tells us, that he had "intended to leave his thoughts on the question as a legacy to succeeding generations;" better, in our opinion, would it have been, if the mis-shapen embryo had never seen the light. It has lived, however, but lived only to perish almost in its birth; and it will speedily be consigned to the family vault of those ephemeral writings which impugn the sound belief of the Apostolical Church of Christ. : The Works of James Arminius, D. D. formerly Professor of Divinity in the university of Leyden, translated from the Latin: to which are added, Brandt's Life of the Author, with considerable augmentations; numerous extracts from his private letters; a copious and authentic account of the Synod of Dort, and its proceedings; and several interesting notices of the progress of his theological opinions in Great Britain and on the Continent. By JAMES NICHOLS, author of " Calvinism and Arminianism compared in their principles and tendency." In 3 vols. 8vo. Vol. I. Pp. 742. 16s. London. Longman. 1825. Or all the controversies which have engaged the attention of the Christian world, that respecting predestination, election, free-will, and the efficacy of Divine Grace has been the most lasting, and at the same time the most fierce and unrelenting. The evils resulting from it constitute a dark and dismal page in the history of religious opinions: nor has the controversy yet terminated, though it is carried on with a spirit of mildness and moderation, which takes away half the mischief of religious disputes, by taking away all their rancour. There is also apparently a nearer approximation to an agreement of opinion than in former ages; and, what may be considered as one of the most favourable symptoms, both sides seem inclined to discard abstract and metaphysical speculation, and to rest solely on the declarations of the sacred writings. Yet it involves questions which, though to a certain extent connected with the fundamental doctrines of the Gospel, are so allied to mystery, and in their whole bearing so far beyond the comprehension of the human mind, that it is in vain to expect that mankind will ever be entirely agreed upon them. In the beginning of the fifth Century, Pelagius and his disciple Celestius, in an unhappy hour, broached their doctrines concerning Adam's sin, the freedom of the will, and Divine Grace. In opposition to these Augustine maintained that, in consequence of the Fall, men have become totally depraved,that Divine Grace is necessary both to commence and continue a holy life, and that God has decreed or predestinated the future condition of men. Soon afterwards Semipelagianism arose, a doctrine by which those who adopted it sought to avoid the two extremes of Pelagianism and Predestinarianism. But it is not easy to discover the nice shades of distinction between them; and the occasional confusion which appears in ancient writers may be accounted for from the difficulty of ascertaining the real sentiments of each party, as well as from the abstruse nature of the question itself. The flame kindled by this controversy has been burning, with only occasional intermissions, from that period to the present. In the ninth century, Godeschalchus asserted the doctrine of predestination, and was vigorously opposed by Rabanus Maurus and Hincmar. In the 13th or 14th centuries, Thomas Aquinas, a Dominican, and his followers, espoused the cause of Augustine; while Joannes Scotus, a Franciscan, and his followers, defended that of Pelagius. The disputants, distinguished according to their respective leaders, by the names of Thomists and Scotists, contended with all the animosity of personał rivalry, and with all the keenness which a haughty and dogmatical spirit could suggest: nor was the contest abated in the Romish Church after the revival of letters, and the æra of the Reformation. The Jansenists and Dominicans sided with the former, the Jesuits and Franciscans with the latter; and their mutual disputes were carried on with almost as much asperity and bitterness, as both parties exercised towards the Protestant Reformers. The same disputes, under the new appellations of Calvinism and Arminianism, unhappily attended the progress of the Reformation in every country which revolted from the papal yoke. In none, however, was it conducted with more warmth and violence than in the United Provinces. The opinions of Calvin were supported by men of great talent, as well as by others of great power among the Dutch, and the doctrines opposed to these were formed into a system, and ably defended by Arminius, Professor of Divinity in the university of Leyden. To the stubbornness of this theological contention was added the enmity arising from political parties; and the controversy so embroiled the public mind, and so agitated the State, that it was thought advisable to assemble the memorable Synod of Dort in the year 1618, which, after a long and stormy discussion, terminated in the condemnation of the Arminians. Scarcely any period in the history of the Christian Church is more interesting, or more fruitful of instruction, than that to which we have just alluded; but for more particular information the reader is referred to Heylin, Brandt, and the general ecclesiastical historians. Of the eminent men who took a part in these transactions, no one challenges in a higher degree our attention and respect than James Arminius. But the fate which generally happens to controversialists, to be too much praised by one party, and too much depreciated by another, has befallen this celebrated 1 Professor. His writings are seldom read, are still seldomer quoted, and may be said to have fallen into nearly total neglect. It is not difficult to account for this, much as their many excellencies merit a better fate. Some degree of prejudice usually exists against the head of an extensive party in the Church. A suspicion also attaches to Arminius of that Latitudinarianism with which many of the Remonstrant divines are justly charged, as Grotius, Episcopius, Curcellæus, Limborch, Le Clerc. It is far from our intention to undervalue these writers, to whom every theologian of this age is indebted for much important instruction, and whose works form an imperishable monument of learning, industry, and, with some exceptions, of judicious research. We cannot bestow on them unqualified praise, because they were lax on some points, on others unsound; and, as members of the Church of England, we believe that they deflected from the primitive faith and discipline. The opinions of Arminius are further considered as not in unison with the doctrines of the Established Church, and even by those who are most hostile to the Calvinistic system. But whatever the cause may be, the fact is certain; and Mr. Nichols has done a laudable service in introducing the writings of Arminius to public notice in an English dress, and under circumstances well calculated to insure attention. This celebrated Professor was no ordinary man, and no ordinary writer: but as we shall have another opportunity of estimating his literary merits, when Mr. Nichols's remaining volumes make their appearance, we shall proceed to inform our readers of what has been performed in the one under consideration. After a short preface, and a collection of testimonies from a variety of authors in favour of Arminius, and in elucidation of his doctrines, Mr. Nichols enters upon the laborious task of translating his works, commencing with the Oration on his Life and Death by Bertius, prefixed to the edition of the works of Arminius*. From this oration we learn, that Arminius, whose real name, Mr. Nichols says, was James Hermans, or, according to the Dutch mode of paternity, Hermanson, was born at Oudewater in Holland, A. D. 1560. He lost his father while quite an infant, but Theodore Æmilius, a clergyman residing in the town at that time, charged himself with his education, and had him carefully instructed in the Latin and Greek languages, and his mind imbued with the principles of religion * The edition we use is in one vol. 4to, Francof. 1631. i i : کن 2 and virtue. He found another patron in Rudolph Snellius, who took him into Hessia in the year 1575; but not long afterwards, by the assistance of some kind friends, he became a student in the university of Leyden, where he distinguished himself by his genius, and by his proficiency in learning and virtue. He continued here till the year 1582, when the honourable Senate of Amsterdam sent him to the university of Geneva: from thence he repaired to the university of Basle, where he was held in high estimation for his talents and erudition. In the year 1587 he was recalled to Amsterdam, where he assumed the clerical function, and was no less eminent as a preacher, than reverenced for his knowledge, and beloved for his virtues. But the time was approaching when it pleased God to exercise this faithful servant of his Lord with adversity. In the year 1603 he was appointed to the office of Professor of Divinity in the university of Leyden; but though he endeavoured to recall the students from intricate disputations to the study of the sacred Scriptures, those pure fountains of salvation, he was opposed and vilified. Having formed that system of doctrines which from him was subsequently denominated Arminianism, he openly avowed and maintained them, which occasioned a violent controversy, and subjected him to reproach and much personal hostility. In addition to this, he was afflicted with a severe disease; and, after enduring his malady with the utmost patience and composure, he expired on the 10th day of October, 1609. In a very long Appendix, Mr. Nichols has collected a mass ✓ of interesting matter relating to the personal history of Arminius, and to other personages connected with the transactions of those times. Had Mr. N. merely aimed at popularity, he would have interwoven these materials into one continuous and uniform narration, which might have been compressed into half the space, and would probably have been more agreeable to many readers. But we are inclined to think that he has acted judiciously in annexing to Bertius's life such information, together with the authorities, as his extensive search into the history of that period enabled him to supply. The production of authorities and copious extracts carry far greater weight than the individual assertions of any writer; for as he observes, "when strengthened by respectable authorities, many of which consist of original documents, while others often serve to illustrate more than the subject immediately under review, the remarks of an individual assume greater importance, and prefer higher claims to general credence." (Pref. p. vii.). The works of Arminius translated in the present volume are NO. VI. VOL. III. A a i |