relation among themselves,-when the first two or when either of them is established, the third may likewise be granted,-and when the third is destroyed, its predecessors may be removed,― having effected the destruction of the third, we might seem to have given complete satisfaction, if we had not thought proper, according to our promise, to remove the causes of the error, and thus to cut off from the adversaries all occasion for complaining, that we had treated the controversy not according to its nature, but for the convenience of our own design and for the sake of victory. Wherefore to these three negatives we oppose affirmatively the following three most veritable enunciations: (1.) All things which have been, are now, or till the consummation of all things, will be necessary to be known for the salvation of the Church, have been perfectly inspired and revealed to the prophets and apostles. (2.) All things thus necessary have been administered and declared by the prophets and apostles, according to this inspiration, by the outward word, to the people who have been committed to them. (3.) All things thus necessary are fully and perfectly comprehended in their books.

VI. From this deduction it is apparent, that the acts of revelation are distinguished from the significations revealed, and yet that the matters or subjects and the significations agree with the different acts of revelation. This distinction meets the objection [Spiritualium] of the Mystics, who insist that the internal illumination of the Holy Spirit is always necessary: This we concede with respect to the act of revelation, but not with respect to the subjects and new significations.* The agreement between the subjects and meanings, and the acts of revelation, refutes the

* From the former part of this clause, the design of Arminius is evident. It was not his intention to assert, that no aid of the Holy Spirit is necessary for understanding the Scriptures, while Christians are devoutly engaged in their perusal. His own large admissions on this subject confute such an idea. He means, in this place, only to deny "that the internal illumination of the Holy Spirit," which was necessary to effect an "act of revelation" to one of the prophets or apostles, and which Arminius has correctly defined by the term "inspiration," is necessary to christian believers in general. But the Holy Scriptures are "able to make us wise to salvation THROUGH FAITH which is in Christ Jesus:" (2 Tim. iii, 15:) And since our salvation is "by grace through faith, not of ourselves, it is the gift of God," (Ephes. ii, 8,) though faith be a more general gift than that of plenary inspiration, its communication is as signal a portion of the administration of the Holy Ghost, (1 Cor. xii, 3-13,) as those which are described in John xvi, 7-14, and in similar passages. The admirable formularies of the Church of England are in favour of this view of the subject, especially in the close of her Seventeenth Article on Predestination; according to the doctrine of which, the godly consideration of Predestination and Election in Christ is full of sweet, pleasant, and unspeakable comfort to godly persons, and such as feel in themselves the workings of the SPIRIT OF CHRIST, mortifying the works of the flesh and their earthly members, and drawing up their mind to high and heavenly things," &c.

Papists, who affirm," that the Church was before the Scripture, because the inditing of the word which had been previously pronounced was posterior to the Church :" This, however, is not a necessary consequence, if the same meanings be comprehended in the written word and in that which was pronounced.

VII. (1.) Commencing therefore with the proof of the First of our three affirmative propositions, (§ V,) and, for the sake of brevity, laying aside the perfection of the revelation made under the Old Testament, we will proceed to shew, that all things necessary in the manner which we have described have been inspired into the apostles, and that no new inspiration has since their times been communicated, and that it will not be in future: We prove this in the following manner, (1.) By express passages of Scripture: (2.) By arguments deduced from them.-The first passage is, "The Holy Ghost shall teach you all things, whatsoever I have said unto you." (John xiv, 26.) From the former part of this passage we obtain the whole of our proposition: For He who "teaches all things," omits nothing that ought to be taught. The same proof is derived from the latter part of it, if it be evident that Christ told "all things" to his disciples, which is demonstrated by these his own words: "All things which I have heard of my Father, I have made known unto you." (John xv, 15,) But He "who is in the bosom of the Father," has heard all things which ought to be revealed: "For I have given unto them the words which thou gavest me." (John xvii, 8.)

VIII. The second passage is, " The Spirit of truth will guide you into all truth." (John xvi, 13.) The efficacy of this teaching will shine forth with more splendid evidence, if we suffer ourselves to be instructed by Christ in that truth through which, according to his prayer, not only the apostles, but likewise the whole church to the end of the world, will be sanctified. (John xvii, 17-20.)

IX. The third is, "But God will reveal it unto us by his Spirit,” (1 Cor. ii, 10,) that is, the wisdom which is there specified. But that no one may suppose this wisdom to be partial and serving the church only for a certain time, let him examine the attributes which are there assigned to it. It is the wisdom which God pre-determined from all eternity, and fore-ordained " unto the glory" of the Church Universal, for this is meant by the word "our" in the phraseology of the apostles. (v. 7.) It is the wisdom which contains "the things that God hath prepared for ALL them who love him," and not for them only who lived in the Apostolic age: (v. 9:) The wisdom which contains "the deep things of God," (v. 10,) all those "things that are freely given

to us of God," as his Church, (v. 12,) and that are called, in another passage, (Ephes. iii, 8,) "the unsearchable riches of Christ." It is that wisdom which is called "the mind of the Lord," and the knowledge of which is said to be "the knowledge of the mind of Christ." (1 Cor. ii, 16.) It is the wisdom of which "those alone who are perfect and spiritual" are said to be capable, (v. 6, 14, 15,) that it might not seem to be serviceable only for "the preparatory instruction of the more ignorant sort, and of babes in Christ." [See § IV.] The passages already cited may suffice.

X. From among many others, let the following be received as the reasons: The FIRST is taken from the joint consideration of the glorification of Christ, and the promise of the Holy Spirit, who was bestowed after the glorification of Christ, and who was poured forth by Him. (John vii, 38, 39.) The most copious effusion of the Holy Spirit was deferred to the time when Christ should be glorified: After his glorification, it was necessary that it should not be any longer delayed; for Christ, "being by the right hand of God exalted, and having received the promised Holy Spirit," (Acts ii, 33,) and that "not by measure,” (John iii, 34, 35,) “he shed him forth" in such copious abundance, as it was possible for him to be poured out, and to be received by mankind: So that the event which had been predicted by the prophet Joel (ii, 28) is said then to have come to pass. (Acts ii, 16, 17.) This Spirit is the Spirit of the Father and of Christ alone; and He will plead the cause of no one except that of Christ, through the entire duration of the present life, as his Advocate against the world. (John xvi, 7, 8.) "He will not speak of himself," but from Christ; and he will "shew us those things which are Christ's and which He will receive from Him: He will therefore glorify Christ." (13-15.) From these premises it follows, that no new inspiration, after that to the apostles, will be necessary to salvation; and that what is said about the distinct periods of the Father, of the Son, and of the Holy Spirit, with regard to a revelation, is a pure invention of the human brain. By this argument, all new inspirations are refuted, with such soundness and so agreeably to the nature of the thing itself, that the doctrine which maintains the contrary cannot possibly defend itself without inventing another Christ and another Spirit; (which is a notable trait in [the conduct of] the great masters among the Mystics;) or it must at least substitute for Christ His vicar on earth, who, invested with plenary power, may adininister the affairs of the church, as is the practice of the Papists.

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XI. The SECOND reason is taken from the office of the Apostles, for the discharge of which, because they were immediately called by Christ himself, they were undoubtedly furnished with sufficient gifts, and therefore with sufficient knowledge. But they were constituted "able ministers of the New Testament;" (2 Cor. iii, 6;) to which, as a Testament, nothing can be added; (Gal. iii, 15;) and, as, New, it will neither "wax old" nor be abrogated; (Heb. viii, 13;) after the Apostles therefore, no new inspiration will be given. They were also made " ministers of the Spirit;" they were therefore instructed by inspiration in those meanings which agree with the most perfect [christians], and not with those only who are placed under the law and "the oldness of the letter." To them was also committed "the ministration of righteousness;" but this was the last of all, on account of being that which is immediately connected with life eternal, and which is likewise administered by righteousness. The apostles are also called "reapers," with regard to the prophets who were "the sowers;" (John iv, 38;) but this last service was to be performed in the field of the Lord. After the Apostles, therefore, no new ministration has been given; and, on this account, no new inspiration.

XII. The THIRD reason is drawn from the circumstance of the period at which this inspiration was communicated to the apostles, and which may be considered in two respects:-(1.) It was in the time of the Messiah, which is called " the last," being truly the last time with regard to a revelation. "And it shall come to pass in the last days, I will pour out of my Spirit upon all flesh." (Acts ii, 17.) "When the Messiah is come, he will tell us all things." (John iv, 25.) "God hath in these last days spoken unto us by his Son." (Heb. i, 2.) To the same effect Christ is said to have been made "manifest in these last times." (1 Pet. i, 20.)-(2.) That was "the time appointed of the Father," in which "the heir" should be no longer "as a child, under a tutor;" (Gal. iv, 1—5;) but, having arrived at full age, he might pass his life under the grace and guidance of the Holy Spirit; by whom, as "the Spirit of liberty," being illuminated, he might "with open face behold as in a glass the glory of the Lord, and be transformed into the same image from glory to glory." (2 Cor. iii, 17, 18.) After the Apostles, therefore, no new inspiration, no greater perfection has been granted.

XIII. The FOURTH reason will exhibit to us the glory and duration of the doctrine inspired and committed to the apostles. For it greatly excels in glory, as being "the gospel of the glory VOL. II.

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of Christ," (2 Cor. iv, 4,) who is the image of God, "the brightness of the glory, and the express character of the person, of the Father," (Heb. i, 3,) and " in whom it pleased the Father that all fulness should dwell," (Col. i, 19,) indeed "all the fulness of the Godhead bodily." (ii, 9.) The law was not at all glorious, "by reason of this glory which excelled it." (2 Cor. iii, 10.) From these premises it will follow, by parity of reason, that, if the more excellent doctrine shall continue for ever, no future doctrine" will have any glory by reason of this which excelleth in glory." Its duration also excludes all others: For it remains without being abolished, (2 Cor. iii, 11,) and “ will be preached in all the world till the end shall come;" (Matt. xxiv, 14;) and Christ promises to those who administer this doctrine, that He "will be with them alway, even unto the end of the world." (xxviii, 20.)

XIV. 2. We will distinctly prove the Second Proposition [SV] thus separated into two members: FIRST. Those things which serve for Perfection, as well as those which serve for Preparation, can be and really have been declared by Christ and the apostles. SECOND. The apostles perfectly taught all things which are and will be necessary for the church.

XV. Let the subjoined arguments stand in proof of the FIRST member of the Proposition.-(1.) “The Son who is in the bosom of the Father," that is, who is admitted to the intimate knowledge of his secrets," hath declared,” by the outward word, “what He hath seen and heard" with the Father. (John i, 18; iii, 32.) But it is impious to suppose, that these things relate only to Preparation. Nay, "the things which the apostles saw and heard they have declared," that the Church "might have communion with the Father and the Son :" But Perfection is placed in this communion. (1 John i, 3.)-(2.) The wisdom which the apostles received through revelation of the Spirit, who " searcheth the deep things of God," has been declared by them" in words which the same Holy Spirit teacheth." (1 Cor. ii, 13.) But this wisdom belongs to perfect and spiritual men, (1 Cor. ii, 6—15,) as we have already seen. [§ IX.]

XVI. (3.) The word, through faith in which righteousness and eternal life are obtained, is not only preparative but likewise perfective. Of this kind is "the word of faith which the apostles preached;" and for this reason the gospel is called "the ministration of righteousness," "the word of salvation," and "the power of God unto salvation to every one that believeth." (Rom. x, 8-10; 1 Cor. i, 21; 2 Cor. iii, 9; Acts xiii, 26; Rom. i, 16.)