^^«^ OF PRIWCf}^
jFP 16i949
THE WOEKS
t'^^,* iVl-.Mj^*.
JAMES AMINIUS, D. D.
FORMERLY
PROFESSOR OF DIVINITY IX THE UNIVERSITY OF LEYDEN.
TKANSLATED FEOM THE LATIN,
IN THREE YOLUMES.
THE FIRST AND SECOND *
BY JAMES iNlCHOLS,
AtrrnoE of " Calvinism aud arminlanism compared vs. titeik peincitlis and tendenct.'
THE THIRD,
WITH A SKETCH OF THE LIFE OF THE AUTHOR,
BY E E V. W. R. B A G N A L L, A. M.
OF THE METHODIST EPISCOPAL CHUROn.
VOIilTME ONE.
AUBURN AND BUFFALO :
DERBY, MILLER AND ORTON.
1853.
KNAPP * PECK, PPJNTEES, ATTBUBK, K; T.
PREFACE.
The scheme of theological doctrine, known, during the last two centuries,
as Arminianism, received that appellation not because Arminius was its
author, but from the fact that he collected, and embodied in a system, the
scattered and frequently incidental obseryations of the Christijyi Fathers and
the early Protestant Divines, and, more fully and definitely than any pre^
vious writer, explained and defended that scheme. Its main points, condi-
tional in opposition to absolute predestination, and general in opposition to
particular redemption, were advocated by the Fathers who flourished before
Augustine, by Chrysostom and other Greek Fathers contemporaneous with
him, by Erasmus in Holland, Melancthon in Germany, Hemmingius in Den-
mark, Sneeanus in Friesland, Latimer in England, and many other eminent
divines in different parts of Europe, prior to 1589, when Arminius discarded
the views of Calvin, and embraced those which he afterwards ably advocated.
These views have been entertained by most of the Lutherans in Germany,
the North of Europe and the United States, by the Church of England and
the Protestant Episcopal Church of this country, and by that largest of
denominations, not sustained by state patronage, which embraces, under
various names, the followers of "Wesley in all parts of the world, and by some
smaller denominations. The opposite view has obtained in the churches of
Switzerland, Holland, and Scotland, among the Independents of England, and
the Presbyterians and Cougregationalists (the Unitarians excepted) of this
country. The largest denomination of Baptists is Calvinistie, while the
General Baptists of England and the Free-Will Baptists of this country, both
of them numerous and influential denominations, are decidedly Arminian.
It is not to be denied that many, claiming to be Arminian, but departing
farther from genuine Arminianism, than Arminius or Wesley did from Cal-
vinism, have become Pelagians or Socinians, and have brought the odium of
their errors on the system, which they adhere to only in name. On the other
hand, it is equally true that Arminianism had exerted a very manifest influ-
ence, particularly within the last century, in modifying the views of pro-
fessed Calvinists, or, if not their views, certainly their modes of presenting
IV PEEFACE.
tliem, 60 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 Armiuius have never been published in an English
translation. James Nichols, of London, a practical printer, but probably
better versed in the Arminian and Calvinistic controversy of Holland than
any other Englishman of his day, undertook and partly accomplished this
■work. His translation, though greatly encumbered by numeroxis 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
Btyle. 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 differ-
ent 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 jiriueipal facts and
events of his history, is prefixed to the translation.
All the theolo^jical 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 Malaehi, 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' tran^rlation 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 Curcellanis there is a letter from Arminius to Uy-
tenbogardt, on the question — " Is the Son of God auro^so^ ?" which is strictly
PREFACE. y
a theological essay, and might have been translated for this edition, but th«
views, contained in it, arc only a repetition of those jircsented in his Declara-
tion of Sentiments, and elsewhere in his works.
In view of bis 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 contempora-
ries. 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 tlie estimation of those to whom he submits it, the American editor
will consider that his labor, undertaken and prosecuted chiefly from his admi-
ration of the character and theological system of Arminius, has been amply
repaid.
W. E. BAGNALL.
^'iease H'e
CONTENTS
PAOK.
£«FB OF ABMimirs J... 9
ORATIONS.
I— The Priesthood of Christ , IT
II— Tiie Objoot of Tlieolofcy 25
III— The Author and tlie Knd of Theology 63
lY— The Certainty of Sacred Theology 118
T — On recouciliug religious dissensions among Christians 146
DECLARATION OF SENTBIENTS.
Introductory and explanatory remarks 193
1— On I'rertestiiifttion 211
8— On the Providence of Cod 251
3— On the Free-will of Man •. 252
4— On the Crace of God 253
5 — On the Perseverance of the Saints 254
6 — On the Assurance of Salvation 255
T— On the Perfection of Believers in this Life 255
8— On the Divinity of the Son of God 25T
9 — On the J ustiflcation of Man before God 262
10 — On the Revision of the Dutch Confession and the Heidelberg Catechism ... 264
APOLOGY AGAINST TIIIETT-ONE DEFAMATORY ARTICLES 2T6-880
1 — Faith, that is, justifying faith, is not peculiar to the elect 2T8
2 — It is possible for believers Anally to decline and fall away from faith and salvation 27S
8 — It is a matter of doutit, 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
liaving understood the promises of God in any other manner, than that he should be
the heir of the world 282
4 — Faith is not an eJl'ect of election, but It is a ncces.sary requisite foreseen by God in
tliose who are to be elected : And the decree concerning the bestowing of faith
precedes the decree of election 285
5 — ^Naught among things contingent can be said to be necessakily done in respect to the
Divine decree 289
6 — All things are done contingently 293
T — God has "not, by his eternal decree, determined future and contingent things to the one
part or the other 296
8 — Sullicicnt grace of the Holy Spirit is bestowed on those to whom the Gospel is preach-
ed, whosoever they may be ; so that, if they will, they may believe : otherwise,
God would only be mocking mankind 299
9 — ^Tbe temporal afflictions of believers are notcorrectly termed '■' diastviements" but are
puni«hmenU for eins. For Christ has rendered satisfaction only for eternal punish-
ments 801
16 — It cannot be proved from Scripture, that believers under the Old Testament, before
the Ascension of Christ, -were in Heaven 806
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 812
Vi — Christ has died for all men and for every individual 816
13 4 14 — Original sin will condemn no man. In every nation, all infants who die without
[having committed] actual sins, are saved SIT
15 — If the heathen, and those who are strangers to the true knowledge of God, do thoso
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
they may be brought to salvatioa 822
Vm CONTEMl'S.
16 — The works of the unregencrate can be pleasing to God, and are (according to Borritts)
the occasion, and (according to Aeminius,) the impulsive cause, by which God will
be moved to communicate to them his saving giace 825
IT — God will not deny his grace to any one who does what is in him 328
18 — God undoubtedly converts, without the external preaching of the Gospel, gi'eat num-
bers of persons to the saving knowledge of Christ, among those [uhi est] who have
no outward preaching; and He efi'ects such conversions either by the inward reve-
lation of the Holy Spirit, or by the ministry of angels. (Bokrius & Akminius.). . . 829
16 — Before his fall, Adam had not the power to believe, because there was no necessity for
laitli; God, therefore, could not require faith from him after the fall 883
20 — It cannot possibly be proved from the Sacred "Writings, that the angels are now con-
firmed in their e.-tate 83ft
21 (I.) — It is a new, heretical and Sabelliau mode of speaking, nay, it is blasphemous, to
say " that the Son of God is au 'i''j".s [very God,] for the Father alone is very God,
but not the Son and the Holy Spirit ' 839
22 (II.) — It is the summit of blasphemy to say, that God is freely good 844
23 (III.) — It frequently happens, that a creature who is not entirely hardened in evil, is
unwilling u> j.ivform an action because it is joined with sin ; unless when certain
arguments and occasions are presented to him which act as incitements to its com-
mission. lAdminifitnitio} The management of this presentation also is in the hand
of the Providence of God, who presents these incitements that He may accomplish
his own work by the act of the creature 347
24 (IV.) — The righteousness of Christ is not imputed to us for righteousness; but to be-
lieve [or the act of believing] justifies us 855
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: thekefoee, we are justified be-
fore God, not only by faith but likewise by works 359
26 (VI.) — Faith is not the instrument of justification 863
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 865
28 (VIII.) — The grace sufficient for sahation 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
saved 367
29 (IX.) — Believers can perfectly fulfill the law, and live in the world without sin 369
80 (X.) — It may admit of discussion, whet her Semi-Pelagiauism is not real Christianity.. 371
31 (XI.) — It is not correctly said in the Catechism, that " God is angry with us for \inna-
ta] birth-sins ;" because orlgiiud sin is a punishment: But whatever is a punish-
ment is not properly a sin 378
NINE QUESTIONS EXHIBITED FOK THE PFEPOSE OF OBTAINING AN AN-
SWEK FItOM EACH OF THE PlloFESSOPS OF DIVINITY, AND THE EE-
PLIES AVHICII JAMES AE.MINIUS GAVE TO THEM: AVITH OTIIEK NINE
OPPOSITE ARTICLES 3S0-386
KEMAKKS ON THE PRECEDING QUESTIONS 387
TWENTY-FIVE PUBLIC DISPUTATIONS 890
1 — On the Authority and Certainty of the Sacred Scriptures 896
2 — On the SutHciency and Perfection of the Holy Scriptures in opposition to traditions... 411
3 — On the Sufficiency and Perfection of the Holy ScriptuVes, in opposition to human tra-
ditions 425
4— On the Nature of God 434
5 — On the Person of the Father and the Son 464
6— On the Holy Spirit 4T3
7_0n the First Sin of the First Man 479
&— On Actual Sins 486
9 — On the Righteousness and Efficacy of the Providence of God concerning Evil 493
10— On the Same 510
ll_On the Free Will of Man and its Powers 523
1:2 — On the Law of God 531
IS — On the Comparison of the Law and the Gospel 539
14 — On the Offices of our Lord Jesus Christ 548
15 — On Divine Predestination 565
16 — On the Vocation of Men to Salvation 570
17 — On Repentance 575
18 — On the Church and its Head 5S3
39 — On the Justification of Man before God 595
20— On Christain Liberty : 601
21 — On the Roman Pontiff", and the principal titles which are attributed to him 608
22 — The case of all the Protestant or Reformed Churches, with respect to their alleged se-
cession 6 20
23— On Idolatry 637
24 — On the Invocation of Saints 657
25 — On Magistracy 663
ERRATA. 670
A SKETCH OF THE LIFE
JAMES A R M I N I U S .
James ARAUNros was born in Oudewater, a small town near
Utrecht in Holland, in the year 1560. His parents were re-
spectable persons of the middle rank in life, his father being
an ingenious mechanic, by trade a cutler. His family name
was Herman, or, according to some, Harmen. As was usual
with learned men of that period, who either Latinized theii* own
names, or substituted for them such Latin names as agreed
most nearly in sound or in signification with them, he selected
the name of the celebrated leader of the Germans in the early
part of the first century. While Arminius was yet an infant,
his father died, and he, with a brother and sister, was left to
the care of his widowed mother. Theodore ^milius, a cler-
gyman, distinguished for piety and learning, then resided at
Utrecht, and, becoming acquainted with the circumstances of
the family, he charged himself with the education of the child.
AVith this excellent man Arminius resided till his fifteenth
year, when death deprived him of his patron. During this
period he exhibited traits of uncommon genius, and was thor-
oughly taught in the elements of science, and particularly in
the rudiments of the Latin and Greek languages. He was
led to dedicate himself to the service of God, and became,
though so young, exemplary for piety.
About this time, Rudolph Snellius, a native of Oudewater,
then residing at Marpurg in Hessia, to which place he had
10 LIFE OF AKMINnjS.
retired from the tyranny of the Spaniards, and highly reputed
for his learning, especially in mathematics and languages, vis-
ited his native land Becoming acquainted with and interest-
ed in his young townsman, he invited him to go to Marpurg
under his own patronage. Arminius accordingly accompa-
nied him thither, but had been engaged in his studies at the
University only a short time when the mournful intelligence
reached him that his native town had been destroyed by the
Spanish army. He returned to Holland, and found his worst
fears realized in the information that his mother, brother and
sister were among the victims of the indiscriminate slaughter,
which had ensued on the capture of the town. He retraced
his steps sadly to Marpurg, performing the whole journey
on foot.
During the same year, 15T5, the new Dutch University at.
Leyden w^as formed, under the auspices of William I, Prince
of Orange. As soon as Arminius learned that the new institu-
tion had been opened for the admission of students, he at once
prepared to return to Holland, and soon entered as a student
at Leyden. He remained there six years, occupying the high-
est place in the estimation of his instructors, and of his fellow-
students. At the expiration of that jjeriod, in his twenty-sec-
ond year, he was recommended to the municipal authorities of
Amsterdam as a young man of the largest promise for future
usefulness, and as especially worthy of their patronage. They
at once assumed 'the expense of the completion of his academic
studies, while Arminius, on his part, gave into their hands a
written bond, by which he pledged himself to devote the re-
mainder of his life, after his admission to holy orders, to the
service of the church in that city, and to engage in no other
work and in no other place without the special sanction of the
Burgomasters.
He immediately went to Geneva, being attracted thither
chiefly by the reputation of the celebrated Beza, who was then
lecturing in that University. He remained there, however,
but a short time, having given offence to some of the profes-
sors by defending Ramus and his system of dialectics in op-
position to that of Aristotle. He now repaired to the Uuiver-
LIFE OF AEMTNTUS. H
sity of Basle, and resided tliere a year, during a part of whicli,
as was customary for undergraduates who had made the great-
est proficiency, he delivered lectures on theological subjects out
of the ordinary college course. By these and other exhibitions
of his erudition, he acquired such reputation that, on the eve
of his departure from Basle, tlie faculty of Theology in that
University tendered him the title and degree of Doctor. This
he modestly declined, alleging, as a reason, his youth. The
feeling, -which had been excited against him, in the University
of Geneva, on account of his adherence to the philosphy of
Ramus, having, to a considerable degree, subsided, lie now re-
turned to that University, and remained tliere three years,
engaged in the study of divinity.
About the end of this period, several of his young country-
men, who had also been pursuing their studies at Geneva, de-
parted on a tour through Italy, and Arminius determined to
make a similar excursion. lie was j^articularly inclined to
this by a desire to hear James Zabarella, at that time highly
distinguished as Professor of Philosophy in the University of
Padua. He remained at Padua a short time, and also visited
Pome and some other places in Italy. This tour was of con-
siderable advantage to him, as it afforded him an opportunity
to become acquainted, by personal observation, M'itli "the mys-
tery of inifpiity" and may account for the zeal and strenu-
ousness with whicli he afterwards opposed many of the doc-
trines and assumptions of the papacy. It was, however, tem-
porarily to his disadvantage as he incurred the displeasure of
his patrons, the Senate of Amsterdam. This displeasure prob-
ably originated in, it was certainly increased by the efforts of
certain mischievous persons, who grievously misrepresented
his motives and conduct in visiting Italy, and it was readily
removed by the statements of Arminius on his return to Hol-
land, which occurred in the autumn of 15S7. In the begin-
ning of the following year, after an examination before the
Amsterdam Classis, he was licensed to preach, and by the re-
quest of the authorities of the church, he began his i>ublic
ministry in that city. His efforts in the pulpit were received
with 80 much favor, that he was unanimously called to the
12 LIFE OF AEMINIUS.
pastorate of the Dutch church in Amsterdam, and was ordain-
ed on the eleventh of August, 1588.
Circumstances occurred dm-ing the next year, which, in
their result, exerted much influence on the doctrinal views of
Arminius, and led, in the end, to his adoption of the system
which bears his name. Coornhert, a deeply pious man, and
one who had rendered important services to his country and
the Reformation at the risk of his life, had in the year 1578,
in a discussion with two Calvinistic ministers of Delft, in a
masterly and popular manner, assailed the peculiar views of
Calvin on Predestination, Justification, and the punishment
of heretics by death. lie afterwards published his views and
advocated a theory substantially the same with that afterwards
known as the Arrainian theory, though some of his phraseolo-
gy was not sufficiently guarded. His pamphlet was answered
in 1589, by the ministers ot Delft, but instead of defending
the supralapsarian view of Calvin and Beza, which had been
Coornhert's particular object of attack, they presented and
defended the lower or sublapsarian views, and assailed the
theory of Calvin and Beza. The pamphlet of the Delft min-
isters was transmitted by Martin Lydius, professor at Frane-
ker, to Arminius, with the request that he would defend his
former preceptor. At the same time, the ecclesiastical senate
of Amsterdam requested him to expose and refute the errors
of Coornhert. He at once commenced the work, but on ac-
curately weighing the arguments in favor of the supralapsa-
rian and sublapsarian views, he was at first inclined, instead
of refuting, to embrace the latter. Continuing his researches,
he betook himself to the inost diligent study of the Scriptures,
and carefully compared with them the writings of the early
Fathers, and of later divines. The result of this investigation
was his adoption of the particular theory of Predestination which
bears his name. At first, for the sake of peace, he was very
guarded in his. expressions, and avoided special reference to
the subject, but soon, becoming satisfied that such a course
was inconsistent with his duty as a professed teacher of reli-
gion, he began modestly te testify his dissent from the received
errors, especially in his occasional discourses on such passages
LIFE OF ARMINITS.
13
of Scripture as oLviously required an interpretation in accord-
ance w:ith his enlarged views of tlie Divine economy in the
salvation of sinners. This became a settled practice with him
in 1590.
Having been settled more than two years in the ministry at
Amsterdam, ho was united in marriage to a young lady of
great accomplishments and eminent piety, to whom, for some
time previously, he had paid his addresses. Her name was
Elizabeth Eeal. Her father, Laurence Jacobson Keal, was a
judge and senator of Amsterdam, whose name is immortali-
zed in the Dutch annals of that period, for the decided part
which he took in promoting the Eeformation in the Low
Countries, often, during the Spanish tyranny, at the risk of
his property and life. "With this lady, to whom he was mar-
ried on the sixteenth of September, 1590, Arminius enjoyed
uninterrupted and enviable domestic felicity. Their children
were seven sons and two daughters, all of wliom died in the
flower of their youth, except Laurence, who became a mer-
chant in Amsterdam, and Dimiel, who gained the highest rep-
utation in the profession of medicine.
The next thirteen years of Arminius' life, were spent in the
ministry at Amsterdam, with eminent success and great pop-
ularity, especially with the laity. His occasional presentation
of views different from those of ministers around him, who
were, almost without exception, strongly Calvinistic, some-
times brought him into serious collision with them. Li 1591,
he expounded the seventh chapter of the Epistle to the Ro-
mans, and in 1593, the ninth chapter of the same epistle.
In these expositions, he presented the views which are con-
tained in his treatises on those chapters embraced in this
edition of his works, and on each of these occasions, consid-
erable excitement was produced against him. His interpret-
ation of the seventh chapter, in particular, which is substan-
tially the same with that adopted by a large proi^ortion of the
best modern connnentators, including some who claim to be
Calvinists, was then, and frequently afterwards, during his
life, opposed with great acrimony.
About the end of 1G02, the death of Francis Junius, Pro-
14 LIFE OF ARMESnUS.
fessor of Divinity at Levden, occurred. The attention of the
Curators of the University was immediatel}'' directed to Ar-
minius, as the person most suitable to fill the vacant chair.
The invitation, which was accordingly extended to him, me^
the most strenuous opposition from the authorities of Am-
sterdam, at whose disposal, as has been stated, Arminius had,
in youth, placed his services for life. Their acquiescence in
his transfer to Leyden was finally obtained through the spe-
cial intercession of Uytenbogardt, the celebrated minister at
the Hague, of ]^. Cromhoutius, of the Supreme Court of
Holland, and of the Stadtholder himself, Maurice, Prince of
Orange. Many of the ultra-calvinistic ministers protested
violently against the call, to a position of so much importance,
of one, whose sentiments, on what they considered vital points,
were so heterodox as tliey deemed those of Arminius. In
this, they were joined by Francis Gomarus, the Professor at
Leyden, This man, at that time and subsequently dm'ing the
life of Arminius, as well as after his death, in the religious
contests which ensued between the Remonstrants and Contra-
Eemonstrants, manifested a very narrow and bitter spirit.
Having received the degree of Doctor of Divinity for the
University of Leyden on the eleventh of July, 1603, he at
once began to discharge the functions of Professor of Divin-
ity, He soon discovered that the students in theology were
involved in the intricate controversies and knotty questions
of the schoolmen, rather than devoted to the study of the
Scriptures. He endeavored at once to correct this evil, and
to recall them to the Bible, as the fountain of truth. These
efibrts, and the fact that his views on Predestination were
unpalatable to many, furnished opportunity and a motive to
accuse him of an attempt to introduce innovations. Injuri-
ous reports were spread, and most unwarrantable means were
used to injure his reputation with the government and the
churches, Arminius endured these attacks with great equa-
nimity, but did not publicly defend himself till 1G08, when
he vindicated himself in three different ways ; first, in a let-
ter to Hij^polytus, a Collibus, Ambassador to the United Pro-
vinces from the Elector Palatine ; secondly, in an " apology
lIfe of ARMmrus. 15
against thirty-one articles, &c.," which, though written in
1608, was not published till the following year ; and lastly, in
his noble " Declaration of Sentiments," delivered on the thir-
tieth of October, 1G08, before the States in a full assembly at
the Hague.
Early in the following year, a bilious disorder, contracted
by unremitting labor and study, and continued sitting, and to
which, without doubt, the disquietude and grief produced in
his mind by the malevolence of his opponents contributed
much, became so violent that he was hardly able to leave his
bed ; but for some months, at intervals, though with great dif-
ficulty, he continued his lectures and attended to other duties
of his professorship, until the twenty-fifth of July, when he
held a public disputation on " the vocation of men to salvar
tion," (see p. 570,) which was the last of his labors in the Uni-
"jersity. The excitement caused by some circumstances con-
nected with that disputation, produced a violent paroxysm
of his disease, from which he never recovered. He remained
in acute physical pain, but with no abatement of his usual
cheerfulness, and with entire acquiescence in the will of God.
till the nineteenth of October, 1609. On that day, about
noon, in the words of Bertius, " with his eyes lifted up to
heaven, amidst the earnest prayers of those present, he calmly
rendered up his spirit unto God, while each of the spectators
exclaimed, ' O my soul, let me die the death of the righte-
ous.' "
Thus lived, and thus, at the age of forty-nine years, died
James Arminius, distinguished among men, for the virtue
and amiability of his private, domestic and social character ;
among Christians, for his charity towards those who differed
from him in opinion ; among preachers, for his zeal, eloquence
and success ; and among divines, for his acute, yet enlarged
and comprehensive views of theology, his skill in argument,
and his candor and courtesy in controversy. His motto was
" Bona cojnscientia pakadisus."
W. B. B.
ORATION I.
TIIE PRIESTHOOD OF CHRIST.
Delivered 0)1 the Eleventh day of Jidy, 1603, by Arminius, on the occasion of
his receiving the Degree of Doctor of Divinity.
The noble the Lord Rector — the "stery faimous, reverend,
SKILLFUL, intelligent, AND LEARNED ISIEN, WHO ARE THE FA-
THERS OF THIS MOST CELEBRATED UNIVERSITY TIIE REST OF
YOU, MOST WORTHY STRANGERS OF EVERY DEGREE AND YOU,
MOST NOBLE AND STUDIOUS YOUNG ]SIEN, WHO ARE THE NURSERY
OF THE Republic and the Church, ajstd who are increasing
EVERY DAY IN BLOOM AND VIGOR :
If there be any order of men in whom it is utterly mibe-^
coming to aspire after the honors of this world, especially
after those honors which are accompanied by pomp and ap-
plause, that, without doubt, is the order ecclesiastical — a body
of men who ought to be entirely occupied with a zeal for God^.
and for the attainment of that glory which is at his disposal. -
Yet, since, according to the laudable institutions of our ances-
tors, the usage has obtained in all well regulated Universifeies,
to admit no man to the office of instructor in them, who has
not previously signalized himself by some public and solemn
testimony of probity and scientific ability — this sacred order
of men have not refused a compliance with such public modes
of decision, provided they be conducted in a way that is holy,
decorous, and according to godliness. So fur, indeed, are those
who have been set apart t<.» the pastoral office fvom being averse
to public proceedings of this kind, that they exceedingly covet
2 VOL. I.
18 JAISIES AKlVnKIUS.
and desire them alone, because they conceive them to be of
the first necessity to the Church of Christ. For they arc mind-
ful of this apostolical charge, " Lay hands suddenly on no
man ;" (1 Tim. y, 22,) and of the other, which directs tliat a
Bishop and a Teacher of the Church be "apt to teach, holding
fast the faithful word as he hath been taught, that he may be
able, by sound doctrine, both to exhort and to convince the
gainsayers." (Titus i, 9.) I do not, therefore, suppose one
person, in this numerous assembly, can be so ignorant of tlie
public ceremonies of tliis University, or can hold them in such
little estimation, as either to evince surprise at the undertaking
in wliich we are now engaged, or wish to give it an unfavora-
ble interpretation. But since it has always been a part of the
custom of our ancestors, in academic festivities of this descrip-
tion, to choose some subject of discourse, the investigation of
which in the fear of the Lord might promote the Divine glory
and the profit of the hearers, and might excite them to pious
and imp(»i-tuuate supplication, I also can perceive no cause
why I ouglit not conscientiously to comply with this custom.
And although at the sight of this very respectable, numerous
and learned assembly, I feel strongly affected with a sense of
my defective eloquence and tremble not a little, yet I have
selected a certain theme for my discourse which agrees well
with my ])rofession, and is full of grandeur, sublimity and
adorable majesty. In making choice of it, I have not been
overawed by the edict of Horace, which says.
f
Sumite materiam vestris, qui acrihitU cequain, <£c.
"Select, all ye who \vrite, a subject fit,
A subject not too mighty for j-oiir wit 1
And ere you lay your shoulders to the wheel,
Weigh well their strength, and all their weakness feel !"'
For this declaration is not applicable in the least to theologi-
cal subjects, all of which hy their dignity and importance ex-
ceed the capacity and mental energy of every human being,
and of angels themselves. A view of them so affected the
Apostle Paul, (who, rapt up into the third heaven, had heard
words ineffiible,) that they compelled him to break forth into
this exclamation : " Who is sufficient for these things ?" (2
THE PRIESTHOOD OF CHRIST. 19
Cor. ii, 16.) If, therefore, I be not permitted to disregard the
provisions of this Iloratian statute, I must either transgress the
boundaries of my profession, or be content to remain silent.
But I am permitted to disregard the terms of this statute; and
to do so, is perfectly lawful.
For whatever things tend to the glory of God and to the sal-
vation of men, ought to be celebrated in a devout spirit in the
congregations of the saints, and to be proclaimed with a grate-
ful voice. 1 therefore propose to speak on the Priesthood of
Christ : ISTot because I have persuaded myself of my capabil-
ity to declare anything concerning it, which is demanded either
by the dignity of my subject, or by the respectability of this
numerous assembly ; for it will be quite sutScient, and I shall
consider that I have abundant!}" discharged my duty, if ac-
cording to the necessity of the case I shall utter something that
will contribute to the general edification : But I choose this
theme that I may obtain, in behalf of my oration, such grace
and favor from the excellence of its subject, as I cannot possi-
bly confer on it by any eloquence in the mode of my address.
Since, however, it is impossible for us either to form in our
minds just and holy concej^tions about such a sublime myste-
ry, or to give utterance to them with our lips, unless the power
of God influence our mental faculties and our tongues, let us
by prayer and supplication implore his present aid, in the
name of Jesus Christ our great High Priest.
"Do thou, therefore, O holy and merciful God, the Father of
our Lord Jesus Christ, the Fountain of all grace and truth,
vouchsafe to grant thy favorable presence to us who are a great
congregation assembled together in thy holy name. Sprinkle
thou our spirits, souls, and bodies, with the most gracious dew
of thy immeasurable holiness, that the converse of thy saints
with each other may be pleasing to thee. Assist us by the
grace of thy Holy Spirit, who may yet more and more ilhimi-
nate our minds — imbued with the true knowledge of Thyself
and thy Son ; may He also inflame our hearts with a sincere
zeal for thy glory ; may He open my mouth and guide my
tongue, that I may be enabled to declare concerning the Priest-
hood of thy Son those things whichare, true and just and hoi v,
^
20 JAMES AEMESriUS.
to the glory of thy name and to the gathering of all of us to-
gether in the Lord. Amen."
Having now in an appropriate manner offered up those
vows which well become the commencement of our underta-
king, we will, by the help of God, proceed to the subject pro-
posed, after I have entreated all of you, who have been pleased
to grace this solemn act of ours with your noble, learned and
most gratifying presence, to give me that undivided attention
which the subject deserves, while I speak on a matter of the
most serious importance, and, according to your accustomed
kindness, to shew me that favor and benevolence which are to
me of the greatest necessity. That I may not abuse your pa-
tience, I engage to consult brevity as much as our theme will
allow. But we must begin with the very first principles of
Priesthood, that from thence the discourse may appropriately
be brought down to the Priesthood of Ciikist, on which we
profess to treat.
First. The first of those relations which subsist between
God and men, has respect to something given and something
received. The latter requires another relation supplementary
to itself — 'a relation which taking its commencement from men,
may terminate in God ; and that is, an acknowledgment of a
benefit received, to the honor of the munificent Donor. It is
also a debt, due on account of a benefit already conferred, but
which is not to be paid except on the demand and according
to the regulation of the Giver ; whose intention it has always
been, that the will of a creature sliould not be tlie measure of
his honor. Ilis benignity .likewise is so immense, that he
never requires, from those who are under obligations to him,
the grateful acknowledgment of the benefit connnunicated in
the first instance, except when he has bound them to himself
by the larger, and far superior benefit, of a mutual covenant.
But the extreme trait in that goodness, is, that be has bound
himself to bestow on the same persons favors of yet greater
excellence by infinite degrees. This is the order which he
adopts ; he wi^lies himself first to be engaged to them, before
they are considered to be engaged to Ilim. For every cove-
nant that is concluded between God and men, consists of two
TIIE PKIESTHOOD OF CnRIST. 21
parts : (1.) The preceding promise of God, by which lie oLli-
ges himself to some duty and to acts correspondent with that^
duty : and (2.) The subsequent definition and appointment of (^
the duty, wliich, it is stipulated, shall in return bo required of
men, and according to which a mutual correspondence subsists
between men and God. He promises, that he will be to them
a king and a God, and that he will discharge towards them all
the offices of a good King; while he stipulates, as a counter
obligation, that they become his people, that in this relation
they live according to his commands, and that they ask and
expect all blessings from his goodness. These two acts — a life
according to his commands, and an expectation of all blessings
from his goodnesS' — comprise the duty of men towards God,
according to the covenant into which he first entered with
them.
On the whole, therefore, tlie duties of two functions are to
be performed between God and men who have entered into
covenant with him : Fikst, A regal 07ie, which is of supreme/^
authority : Secondly, A religious one, of devoted submission.
(1.) The use of the former is in the communication of every
needful good, and in the imposing of laws or the act of legisla-
tion. Under it we likewise comprehend the gift of prophecy,
which is nothing more than the annunciation of the royal pleas-
ure, whether it be communicated by God himself, or by some
one of his deputies or ambassadors as a kind of internuncio to
the covenant. That no one may think the prophetic office, of
which the scriptures make such frequent mention, is a matter
of little solicitude to us, we assign it the place of a substitute,
under the Chief Architect.
(2.) But the further consideration of the regal duty being at
present omitted, we shall proceed to a nearer inspection of that
which is religious. AVe have already deduced its origin from
the act of covenanting ; we have propounded it, in the exer-
cise of the regal office, as something that is due ; and we place
its proper action in thanksgiving and entreaty. This action is
required to be religiously performed, according to their common
vocation, by every one of the great body of tliose Avho are in
covenant ; and to this end they have been sanctified by the
\
22 JAMES AEMTSnUS.
word of tbe covenant, and liave all been constituted priests to
God, that they might offer gifts and prayers to the Most High.
But since God loves order, lie who is himself the only instance
of order in its perfection, willed that, out of the number of
those who were sanctified, some one should in a peculiar man-
ner be separated to him ; that he who was thus set apart
should, by a special and extraordinary vocation, l)e qualified
for the ofiice of the priesthood ; and that, approaching more
intimately and with greater freedom to the tin-one of God, he
should, in the place of his associates in the same covenant and
religion, take the charge and management of whatever affaii-s
were to be transacted before God on their account.
From this circumstance is to be traced the existence of the
ofiice of the priesthood, the duties of which were to be dischar-
ged before God in behalf of others — an ofiice undoubtedly of
vast dignity and of special honor among mankind. Although
the priest must be taken from among men, and must be ap-
pointed in their behalf, yet it does not appertain to men them-
selves, to designate whom they will to sustain that ofiice ; nei-
ther does it belong to any one to arrogate that honor to him-
self. But as the ofiice itself is an act of the divine pleasure,
so likewise the choice of the person who must discharge its
duties, rests with God himself: and it was his will, that the
ofiice should be fulfilled by him who for some just reason held
precedence among his kindred by consanguinity. This was
the father and master of the family, and his successor was the
first born, "We have examples of this in the holy patriarchs,
both before and after the deluge. We behold this expressly
in Noah, Abi'aham, and Job, There are also those, (not occu-
pying the lowest seats in judgment,) who say that Cain and
Able brought their sacrifices to Adam their father, that he
might offer them to the Lord ; and they derive this opinion
from the word ^i;qH i^ised in the samepassage. Though these
examples are selected from the description of that period when
sin had made its entrance into the world, yet a confirmation
of their truth is obtained in this primitive institution of the
human race, of which we are now treating. For it is j)eculiar
to that period, that all the duties of the priesthood were con-
THE PEIESTUOOD OF CHRIST. 23
fined witliin the act of offering only an eucliaristic sacrifice and .
supplications. Having tliercfore in due form executed these
functions, the priest, in the name of his compeers, was by the
appeased Deity admitted to a familiar intercourse with Him,
and ol)tained from Tlim a charge to execute among liiskin<lred,
in the name of God himself, and as "the messenger, or angel,
of the Lord of Hosts." For the Lord revealed to him the Di-
vine will and pleasure ; that, on returning from his intercourse ^^
with God, he might declare it to the people. This will of God
consisted of two parts : (L) That which he required to be per-
formed by his covenant people ; and (2.) That which it was
his wish to perform for their benefit. In this charge, which
was committed to the priest, to be executed by him, the ad-
ministration of prophecy was also included ; on which account
it is said, "They should seek the law at the mouth of the
priest, for he is the messenger of the Lord of Hosts." (Mai.
ii, 7.) And since that second part of the Divine will was to
be proclaimed from an assured trust and confidence in the
truth of the Divine promises, and with a holy and affectionate
feeling toward his own species — in that view, he was invested
with a commission to dispense benedictions. In this manner,
discharging the duties of a double embassy, (that of men to
God, and that of God to men,) he acted, on both sides, the
part of a Mediator of the covenant into which the parties had
mutually entered. Nevertheless, not content with having
conferred this honor on him whom he had sanctified, our God,
all-bountiful, elevated him likewise to the delegated or vicari-
ous dignity of the regal office, that he, bearing the image of '^
God amonj; his brethren, mi;i;ht then be able to administer
justice to them in iiis nami::, and might manage, for their com-
mon benefit, those affairs with which he was entrusted.
From this source arose what may be considered the native
miLon of the riuESTLY and the kixgly ofiices, which also ob-
tained among the holy patriarchs after the entrance of sin,
and of which express mention is made in the person of Mel-
chizedec. This was signified in a general manner by the Pa-
triarcli Jacob, when he declared Reuben, his firet born son, to
be " the excellency of dignity and the excellency of power,"
Zi JAJSIES AEMINIUS.
which were his clue on account of the right of primogeniture.
For certain reasons, however, the kinglj functions were after-
wards separated from the j)riestly, by the will of God, who,
dividing them into two parts among his people the children
of Israel, transferred the kingly office to Judah and the priest-
ly to Levi.
But it was proper, that this approach to God, through the
oblation of an eucharistic sacrifice and prayers, should be made
with a pure mind, holy affections, and with hands, as well as
the other members of the body, free from defilement. This
was required, even before the first transgression. " Sanctify
yourselves, and be ye holy ; for I the Lord your God am
holy." (Lev. xix, 2, &c.) " God heareth not sinners." (John
ix, 31.) " Bring no more vain oblations, for your hands are
full of blood." (Isa. i, 15.) The will of God respecting this
is constant and j)erpetual. But Adam, who was the first man
and the first priest, did not long administer his office in a
becoming manner ; for, refusing to obey God, he tasted the
fruit of the forbidden tree ; and, by that foul crime of disobe-
"-^ — dience and revolt, he at once defiled his soul which had been
sanctified to God, and his body. By this wicked deed he
both lost all right to the priesthood, and Avas in reality
deprived of it by the Divine sentence, which was clearly
signified by his expulsion from 'Paradise, where he had
ai^peared before God in that which was a tyjDe of His own
dwelling-place. This was in accordance with the invariable
rule of Divine Justice : " Be it far from me, [that thou
shouldst any longer discharge before me the duties of the
priesthood :] for them that honor me, I will honor ; and they
that despise me, shall be lightly esteemed." (1 Sam. ii, 30.)
But he did not fall alone : All whose j)ersons he at that time
represented and whose cause he pleaded, (although they had
not then come into existence,) were with him cast down from
the elevated summit of such a high dignity. Neither did they
fall from the priesthood only, but likewise fi-om the covenant,
of which the priest was both the Mediator and the Internun-
cio ; and God ceased to be the King and God of men, and
men were no longer recognized as his people. The existence
THE PRIESTHOOD OF CHRIST. 25
of the priesthood itself M\as at an end ; for there was no one
cai)ahle of I'ultilling its duties according to tlie design of tliat
covenant. The eucharistic sacrifice, the invocation of the
name of God, and the gracious communication between God
and men, all ceased together.
Most miserable, and deserving of the deepest commisera-
tion, was the condition of mankind in that state of their aifairs,
if this declaration be a true one, " Happy is the people whose
God is the Lord !" (Psalm cxliv, 15.) And this iiievita])le
miser}'- would have rested upon Adam and his race for ever,
had not Jehovah, full of mercy and commiseration, deigned
to receive them into favor, and resolved to enter into another
covenant with the same parties ; not according to that which
they had transgressed, and which was then become obsolete
and ]iad been abolished ; but into a new covenant of grace.
But the Divine justice and truth could not pennit this to be
done, exce])t through the agency of an umpire and a surety,
who might undertake the part of a Mediator between the
offended God and sinners. Such a IMediator could not then "~
approach to God with an eiicliarhtic sacrifice for benefits con-
fened upon tlie human race, or with prayers which might
intreat only for a continuance and an increase of them : But
he had to approach into the Divine presence to ofl'er sacrifice
for the act of hostility which they had committed against God
by transgressing his commandment, and to oifer prayers for
obtaining the remission of their transgressions. Hence arose — '
the necessity of an expiatory SACRnacE ; and, on that account,
a new priesthood was to be instituted, by the operation of
which the sin that had been committed might be expiated,
and access to the throne of God's grace might be granted to
man through a sinner: this is the priesthood which belongs to
our Christ, the Anointed One, alone.
But God, who is the Supremely Wise Disposer of times and
seasons, would not permit the discharge of the functions ^
appertaining to this priesthood to commence immediately
after the formation of the world, and the introduction of sin.
It was his pleasure, that the necessity of it sliould be first cor-
rectly understood and appreciated, ])y a conviction on men's
26 JAMES ARMINIUS.
consciences of the multitude, heinousness and aggravated
nature of tlieir sins. It was also bis will, that the minds of
men should be affected with a serious and earnest desire for
it, yet so that they might in the mean time be supported against
despair, arising from a consciousness of their sins, which could
not be removed except by means of that Divine priesthood,
the future commencement of which insj^ired them with hope
and confidence. All these purposes God effected by the
temporary institution of that typical priesthood, the duties of
which infirm and sinful men " after the law of a carnal com-
mandment" could perform, by the immolation of beasts
sanctified for that service ; which priesthood was at first
established in different parts of the world, and afterwards
among the Israelites, who were specially elected to be a sacer- ^
dotal nation. When the blood of beasts was shed, in which
was their life, (Lev. xvii, 14,) the people contemplated, in the
death of the animals, their own demerits, for the beasts had
not sinned that they by death should be punished as victims
for transgression. After investigating this subject with greater
diligence, and deliberately weighing it in the equal balances
of their judgment, they plainly perceived and understood that
their sins could not possibly be expiated by those sacrifices,
which were of a species different from their own, and more
despicable and mean than human beings. From these prem-
ises they must of necessity have concluded, that, notwithstand-
ing they offered those animals, they in such an act delivered
to God nothing less than their own bond, sealing it in his
presence with an acknowledgment of their personal sins, and
confessing the debt which they had incurred. Yet, because
these sacrifices were of Divine Institution, and because God
received them at the hands of men as incense whose odor was
fragrant and agreeable, from these circumstances the offenders .
conceived the hope of obtaining fsivor and pardon, reasoning
thus within themselves, as did Sampson's mother : " If the
Lord were pleased to kill us, he would not have received a -^
burnt-oftering and a meat-offering at our hands." (Judges
xiii, 23.) With such a hope they strengthened their spirits
that were ready to faint, and, confiding in the Divine promise,
THE PRIESTHOOD OF CHRIST.
2T
tliey expected in till tlie ardor of desire the dispensation of a
priestliood which was prefigured under the tyi)ical one ;
" searching what, or what manner of time, the Spirit of Clirist
which was in them did signify, wlien it testified beforehand
the SUFFERINGS of Christ, and the glory tliat sliouhl follow."
(1 Pet. i, 11.) But, since the mind pants after the very
delightful consideration of this priesthood, our oration hastens
towards it ; and, having some regard to the lateness of the
hour, and wishing not to encroach on your comfort, we shall
omit any further allusion to that branch of the priesthood
which has hitherto occupied our attention.
Secondly. In discoursing on the Priesthood of Christ,
we will confine our observations to three points ; and, on con-
dition that you receive the succeeding part of my oiation with
that kindness and attention which you have hitherto mani-
fested, and which I still hope and desire to receive, we will
describe : First. The emposing of the office. Secondly.
Its execution and administration. And Thirdly. The fruits
OF the office thus administered, and the utility which we
derive rRO]\i it. "•
I. In respect to the nirosLXG of the office, the subject
itself presents us with three topics to be discussed in order.
(1.) The jxrson who imj)oses it. (2.) The person on ichom it
is imposed., or to whom it is entrusted. And (3.) The man-
ner of hi^ appointment^ and of his undertaking this charge.
1. The person imposing it is God, the Father of our Lord
Jesus Christ. Since this act of imposing belongs to the econ-
omy and dispensation of our salvation, the persons who are
comprised mider this one Divine Monarchy are to be distinctly
considered according to the rule of the scriptures, which ought
to have the precedence in this enquiry, and according to the
rules and guidance of the orthodox Fathers that agree with
those scriptures. It is Jehovah who imposes this office, and
who, while tlie princes of darkness fret themselves and rage in
vain, says to his Messiah, " Thou art my Son ; this day have
I begotten thee. Ask of me, and I shall give thee the Tleathen
for thine inheritance, and the uttermost parts of the earth for
thy possession." (Psalm ii, 8.) He it is who, when he com-
28 JAMES AEMINTUS.
manded Messiah to sit at his right hand, repeated his holy and
revered word with an oath, saying, " Thou art a Priest forever
after the order of Melchizedec." (Psalm ex, 4.) This is He
who imposes the office, and that by a i-ight the most just and
deserved. For " with him we have to do, who, dwelling in
the light unto which no man can approach," remains continu-
ally in the seat of his Majesty. He preserves his own authority
safe and unimpaired to himself, " without any abasement or
lessening of his person," as the voice of antiquity expresses it ;
and retains entire, within himself, the right oi demanding satis-
faction from the sinner for the injuries which ue has sustained.
From this right he has not thought fit to recede, or to resign
any part ot it, on account of the rigid inflexibility of his justice,
according to which he hates iniquity and does not permit a
wicked person to dwell in his presence. This, therefore, is the
Divine Person in whose hands rest both the right and the
poicer of inqDosition ; the fact of his having also the loill^ is
decided by the very act of imposition.
But an enquirj^ must be made into the cause of this impo-
sition which we shall not find, except, firsts in the conflict
between justice and gracious mercy ; and, ofterwards^ in their
amicable agreement, or rather their junction by means of wis-
dom's conciliating assistance.
" — (1.) Justice demanded, on her part, the j^unishment due to
her from a sinful creature ; and this demand she the more
rigidly enforced, by the greater equity with which she had
threatened it, and the greater truth with which it had been
openly foretold and declared.
Gracious Merct, like a pious mother, moving with bowels
of commiseration, desired to avert that punishment in which
was j)laced the extreme misery of the creature. For she
thought that, though the remission of that punishment was
not due to the cause of it, yet such a favor ought to be granted
to her by a right of the greatest equity ; because it is one of her
chief properties to "rejoice against judgment." (James ii, 13.)
Justice, tenacious of her purpose, rejoined, that the throne
of grace, she must confess, was sublimely elevated above the
tribunal of justice : but she could not bear with patient indif-
TITE PRIESTHOOD OF CHRIST. 29
ference that no reg.anl should be paid to her, and her suit not
to bo admitted, while the authority of inanag-ing the whole
affair was to be transferred to mercy. iSince, however, it was
a part of the oath administered to justice when she entered
into office, " that she should render to every one his own," she
would yield entirely to mercy, provided a method could be
devised by which her own inflexibility could be declared, as
well as the exocss of her hatred to sin.
(2.) But to find out that method, was not the province of
Mkucy. It was necessary, therefore, to call in the aid of AVis-
DOM to adjust the mighty difference, and to reconcile by an
amicable union those two combatants that were, in God, the
supreme protectresses of all equity and goodness. Being
called upon, she came, and at once discovered a method, and
affirmed that it was possible to render to each of them that
which belonged to her; for if the punishment due to sin
appeared desirable to Justice and odious to mercy, it might
be transmuted into <xn expiatory sacrifice, the oblation of
which, on account of the voluntary suffering of death, (which
is the punishment adjudged to sin,) might ai)pease Justice,
and open such a way for Mercy as she had desired. Both of
them instantly assented to this proposal, and made a decree
according to the terms of agreement settled by AV^isdom, their
common arbitrator.
2. But, that we may come to the second pomx, a priest was
next to be sought, to offer the sacrifice : For that was a
function of the priesthood. A sacrifice was likewise to be
sought; and with this condition annexed to it, that the same
jjcrson should be both priest and sacrifice. This was required
by the plan of the true priesthood and sacrifice, from which
the typical and symbolical greatly difiers. But in the different
orders of creatures neither sacrifice nor priest could be found.
It was not possible for an angel to become a priest ; because
" lie was to be taken from among men and -to be ordained
from men in things pertaining to God." (Ileb. v, 1.) Xcither
could an angel be a sacrifice ; because it was not just tluit the Jk^
death of an angel should be an expiation for a crime Avliich a I
man had perpetrated : And if this had even been most ] "roper.
30 JAMES ARMINroS.
3"et man could never liave been induced to believe that an
angelical sacrifice had been offered bj an angel for him, or,
if it had been so offered, that it was of the least avail. Ap2)li-
catio]! was then to be made to men themselves. But, among
them, not one could l)e found in whom it would have been a*
becoming act to execute the office of the priesthood, and who
had either ability or inclination for the undertaking. For all
men were sinners ; all were terrified with a consciousness of
their delinquency ; and all were detained captive under the
tyranu}^ of sin and Satan. It was not lawful for a sinner to
approach to God, who is pure Light, for the purpose of offer-
ing sacrifice ; because, being affrighted by his own internal
perception of his crime, he could not support a sight of the
countenance of an incensed God, before whom it was still
necessary that he should appear. Being placed under the
dominion of sin and Satan, he was neither willing, nor had he
the powder to will, to execute an office, the duties of Avhicli
\vere to be discharged for the benefit of others, out of love to
them. The same consideration likewise tends to the rejection
of every human sacrifice. Yet the priest was to be taken from
among men, and the oljlation to God was to consist of a human
victim.
In this state of aftairs, the PvSsistance of "Wisdom was again
required in the Divine Council. She declared that a man
must be born from among men, who might have a nature in
comuion with the rest of his brethren, that, being in all things
tempted as they were, he might be able to S3aTLpathize with
others in their sufferings ; and yet, that he should neither be
reckoned in the order of the rest, nor should be made man
according to the law of the primitive creation and benedic-
tion ; that he should not be under dominion of sin ; that he
should be one in whom Satan could find nothing worthy of
condemnation, who should not be tormented by a conscious-
ness of sin, and who should not even know sin, that is, one
who should be "born in the likeness of sinful flesh, and yet
without sin. For such a high priest became us, who is holy,
harmless, undefiled and separate from sinners." (Ileb. vii,
26.) But, that he might have a community of nature with
THE PRIESTHOOD OF CHRIST.
31
men, lie onglit to be born of a human being ; and, that lie
might have no participation in crime witli tliem, but might
be holy, he ought to be conceived by the ll<»ly Ghost, because
sanctitication is his proper work. By the Holy Spirit, the
nativity which was above and yet according to nature, niight.^/
through the virtue of the mystery, restore nature, as it sur-
passed her in the transcendent excellence of the miracle. But
the dignity of this priesthood was greater, and its functions
more weighty and important, than man even in his pure state
was competent to sustain or discharge. The beneiits also to
be obtainefl by it, infinitely exceeded the value of man when
in his greatest state of purity. Therefore, the AVord of God,
who from the beginning was with God, and by whom the
worlds, and all things visible and invisible, were created,
ought himself to be made flesh, to undertake the office of the
priesthood, and to offer his own flesh to God as a sacrifice for
the life of the world.
We now have the person who was entrusted with the priest-
hood, and to whom the province was assigned of atoning for
the common offence : It is Jesus Christ, the Son of God and
of man, a high priest of such great excellence, that the trans-
gression whose demerits have oljtained this mighty Redeemer,
might almost seem to have been a happy circumstance.
3. Let us proceed to tJis mode of its heing impoml or
undertalcen. This mode is according to covenant, which, on
God's part, received an oath for its confirmation. As it is
according to covenant, it becomes a solemnity appointed by
God, with whom rests the appointment to the priesthood.
For the Levitical priesthood was conferred on Levi according
to covenant^ as the Lord declares by the prophet Malachi :
" My covenant was with him of life and peace." (ii, 5.) It
is, however, peculiar to this priesthood of Christ, that the cov-
enant on which it is founded, was confirmed hj an oath. Let
us briefly consider each of them.
The covenant into which God entered with our High Priest,
Jesus Christ, consisted, on the part of God, of the demand oi
an action to be performed, and of thej^romise of an immense
remuneration. On the part of Christ, our High Priest, it con-
82 JAMES AEMINIUS.
sisted of an acceptinrj of the promise, and a voluntary en-
gagemeiit to perform the action. First^ God required of
him, that he should lay down his soul as a victim in sacrifice
for sin, (Isa. liii, 11,) that he should give his flesh for the light
of the world, (John vi, 51,) and that he should pay the price
of redemption for the sins and the captivity of the human
race. God " promised" that, if he performed all this, " he
should see a seed whose days should be prolonged," (Isa. liii,
11,) and that he should be himself " an everlasting Priest af-
ter the order of Melchizedec," (Psalm ex, 4,) that is, he
should, by the discharge of \Aq priestly functions, be elevated
to the regal dignity. Secondly^ Christ, our High Priest, ac-
cepted of these conditions, and jDermitted the province to be
assigned to him of atoning for our transgressions, exclaiming
" Lo, I come that I may do thy will, O my God." (Ps. xl, 8.)
But he accepted them under a stipulation, that, on completing
his great undertaking, he should forever enjoy the honor of a
priesthood similar to that of Melchizedec, and that, being
placed on his royal throne, he might, as King of Righteous-
ness and Prince of Peace, rule in righteousness the people
subject to his sway, and might dispense peace to his people.
He, therefore, " for the joy that was set before him, endured
the cross, despising the shame," (Heb. xii, 2,) that, " being
anointed with the oil of gladness above his fellows," (Ps. xlv,
7,) he might sit forever in the throne of equity at the right
hand of the throne of (rod.
Great, indeed, was the condescension of the all-powerful
God in being willing to treat with our High Priest rather in
the way of covenant, than by a display of his authority. And
strong were the pious aifections of our High Priest, who did
not refuse to take upon himself, on our account, the discharge
of those diiiicult and arduous duties which were full of pain,
trouble, and misery. Most glorious act, performed by thee,
O Christ, vdio art infinite in goodness ! Thou great Higli
Priest, accept of the honors due to thy pious afi'ection, and
continue in that way to proceed to glory, to the complete con-
secration of our salvation ! For it was the will of God, that
the duties of the office should be adjninistered from a voluu-
THE PRIESTUOOD OF CHRIST. 33
taiy and disinterested zeal and affection for his glory and the
salvation of siiniers ; and it was a deed worthy of his abun-
dant benignity, to recompense with a large reward the volun-
tary promptitude which Christ exhibited.
God added an oath to the covenant, both for the purpose of
confirming it, and as a demonstration of the dignity and un-
changeable nature of that priesthood. Though the constant
and im varying veracity of God's nature might very properly
set aside the necessity of an oath, yet as he had conformed to
the customs of men in their method of solemnizing agree-
ments, it was his pleasure by an oath to confirm his covenant;
that our High Priest, relying in assured hope on the two-fold
and immoveable anchor of the ^^/'ow{«<? and of the oatli^
"might despise the shame and endure the cross." The immu-
tability and perpetuity of this priesthood have been pointed
out by the oath which was added to the covenant. For what-
ever that be which God confirms by an oath, it is something
eternal and immutable.
But it may be asked, "Are not all the words which God
speaks, all the promises which he makes, and all the cov-
enants into which he enters, of the same nature, even when
they are unaccompanied by the sanctity of an oath?" Let me
be permitted to describe the difference between the two cases
here stated, and to prove it by an important example. There
are two methods or plans by w^hich it might be possible for
man to arrive at a state of righteousness before God, and to
obtain life from him. The one is according to righteousness
through the law, by works and " of debt ;" the other is accord-
ing to mercy through the gospel, "by grace, and through
faith :" These two methods are so constituted as not to allow
both of them to be in a course of operation at the same time ;
but they proceed on the principle, that when the first of them
is made void, a vacancy maybe created for the second. In the
beginning, therefore, it was the will of God to prescribe to man
the first of these methods ; which arrangement was required
by his righteousness and the primitive institution of mankind.
But it was not his pleasure to deal strictly with man accord-
ing to the process of that legal covenant, and peremptorily to
3 VOL. I.
34 JAMES AEMINrcS.
pronounce a destructive sentence against liim in conformity with
the rigor of the law. "Wherefore, he did not subjoin an oath
to that covenant, lest such an addition should have served to
point out its immutability, a quality which God would not
jDermit it to possess. The necessary consequence of this was,
that when the first covenant was made void through sin, a va-
cancy was created by the good pleasure of God for another
and a better covenant, in the manifestation of which he em-
ployed an oath, because it was to be the last and peremj^tory
one respecting the method of obtaining righteousness and
life. "By myself have I sworn, saith the .Lord, that in thy
seed shall all the nations of the earth be blessed." (Gen. xxii,
18.) "As I live, saith the Lord, have I any pleasure at all
that the wicked should die ? and not that he should return from
his ways and live ?" (Ezek. xviii, 23.) " So I sware in my wrath,
They shall not enter into my rest. And to whom sware he
that they should not enter into his rest, but to them that be-
lieved not ? So we see that they could not enter in because
of unbelief." (Heb. iii, 11, 18.) For the same reason, it is
said, " The wrath of God, [from which it is possible for sin-
ners to be liberated by faith in Christ,] abides on those who
are unbelievers." (John iii, 36.) A similar process is observ-
ed in relation to the priesthood. For he did not confirm with
an oath the Levitical priesthood, which had been " imposed
until the time of reformation." (Heb. ix. 10.) But because it
was his will that the priesthood of Christ should be everlast-
ing, he ratified it by an oath. The apostle to the Hebrews
demonstrates the whole of this subject in the most nervous
style, by quotations from the 110th Psalm. Blessed are we
in whose behalf God was willing to swear I but most misera-'^
ble shall we be, if we do not believe on him who swears. The
greatest dignity is likewise obtained to this priesthood, and
imparted to it, by the addition of an oath, which elevates it
far above the honor to which that of Levi attained. " For
the law of a carnal commandment maketh men priests who
have infirmities, and are sinners, to ofier both gifts and sacri-
fices, that could not make him perfect who did the service, as
pertaining to the conscience ;" (Heb. ix, 9,) neither could they
TUE PRIESTHOOD OF CHRIST. 35
abolisli sin, or procure heavenly blessings. "But the words
of the oath, which was since the law, constituteth the Son a
High Priest consecrated forevermore, who, after the power of
an endless lil'e and through tlio Eternal Spirit, offers himself
without sjx)t to God, and by that one oflering, he perfects for-
ever tlicin tliat are sanctiiicd, their consciences being purified
to serve the living God : by liow much also it was a more ex-
cellent covenant, b}^ so much the more ought it to be con-
finned, since it was established upon better promises : (Ileb.
vii-x,) and that which God hath deigned to honor with the
sanctity of an oath, should be viewed as an object of the most
momentous importance.
II. We have spoken to the act of niPOsiNO the priesthood,
as long as our circumscribed time will allow us. Let us now
contemplate its execution, in which we have to consider the dtv-
iicstohe 2)C'7'fo7Tned^ and in them thefeelinrjand condition of him
who performs them. The functions to be executed were two :
(1.) The oblation of an expiatory sacrifice, and (2.) Prayer.
1. The OBLATION was preceded by a preparation through the
deepest privation and abasement, the most devoted obedience,
vehement supplications, and the most exquisitely jminful expe-
rience of human infinnities, on each of which it is not now ne-
cessary to speak. Tlie oblation consists of two parts succeed-
ing each other : The first is the immolation or sacrifice of the
body of Christ, by the shedding of his blood on the altar of
the cross, whicii was succeeded by death — thus paying the
price of redemption for sins hy euficring the punishment due
to them. The other part consists of the ofiering of his body
re-animated and sj^rinkled with the blood which he shed — a
symbol of the price whicli he has paid, and of the redemption
whicli he has obtained. The first part of this oblation was
to be performed without the Holy of Holies, that is, on earth,
because no effusion of blood can take place in heaven, since
it is necessarily succeeded by death. For death has no more
eway in heaven, in the presence and sight of the majesty of
the ti'ue God, than sin itself has, whicli contains within it the
deserts of death, and as death contains within itself tiie pun-
ishment of sin. For thus says the scriptm'e : " The Son of
36 JAilES AEMINroS.
man came, not to be ministered unto, but to minister, and to
give Lis life a ransom for many." (Matt, xx, 28.) "For this
is my blood of the New Testament, which is shed for many for
the remission of sins." (Matt, xxvi, 28.) " Christ Jesus
gave himself a ransom for all, to be testified in due time."
(1 Tim. ii, 6.) But the second part of this oftering was to be
accomplished in heaven, in the Holy of Holies. For that
body which had suffered the punishment of death and had
been recalled to life, was entitled to appear before the Divine
Majesty besprinkled with its own blood, that, remaining thus
before God as a continual memorial, it might also be a perpet-
ual expiation for transgressions. On this subject, the Apostle
says : "Into the second tabernacle went the High Priest alone
once every year, not witliout blood, which he offered for him-
self, and for the errors of the people. But Christ being come
a High Priest of good things to come, not by the blood of
goats and calves, but by his own blood he entered in once
into the Holy Place, having obtained eternal redemption for
us;" (Heb. ix, 11,) that is, by his own blood alreiady poured
out and sprinkled upon him, that he might appear with it in
the presence of God. That act, being once performed, was
never repeated; "for in that he died, he died unto sin once."
But this is a perpetual act ; "for in that he liveth, he liveth
unto God." (Rona. vi. 10.) "This man, because he contin-
ueth ever, hath an unchangeable priesthood." (Heb. vii, 24.)
The former was the act of the Lamb to be slain, the latter,
that of the Lamb already slain and raised again from death to
life. The one was completed in a state of the deepest humil-
iation, the other in a state of glory ; and both of them out of
a consummate affection for the glory of God and the salvation
of sinners. Sanctified by the anointing of the Spirit, he com-
pleted the former act ; and the latter was likewise his work,
when he had been farther consecrated by his sufferings and
sprinkled with his own blood. By the former, therefore, he
sanctified himself, and made a kind of preparation on earth
that he might be qualified to discharge the functions of the
latter in heaven.
2. The SECOND of the two functions to be discharged, was
THE rRIESTHOOD OF CHRIST. 37
tlio act o^ prayer and intercession^ the latter of wliich depends
upon the lui'uier. Prayer is that which Christ otiers for him- »4_w
self, and intercession is what he offers for believei*s; each of »
which is most luminously described to us by John, in the sev-
enteenth chapter of his Gospel, which contains a perpetual rule
and exact canon of the prayers and intercessions which Christ
ottei-s in heaven to his Father. For although that prayer was
recited by Christ while ho remained upon earth, yet it prop-
erly belono-s to his sublime state of exaltation in heaven : and
it was his M'ill that it should be described in his word, that we
on earth, might derive from it perpetual consolation. Christ
offers up a prayer to the Father for bimself, according to the
Father's command and promise combined, "Ask of me, and I
shall give thee the heathen for thine inheritance." (Psalm
ii, 8.) Christ had regard to this promise, when he said, " Fa-
ther, glorifj' thy Son, that thy Son also may glorify thee, as
thou hast given him power over all flesh, that he should give
eternal life to as many as thou hast given him." This sort of
entreaty must be distinguished from those "supplications
which Christ, in the days of his flesh, offered up to the Fa-
ther, with strong cries and tears ;" (Ileb. v, T,) for by them
he entreated to be delivered from anguish, while by the other
he asks, " to see his seed whose days should be prolonged, and
to behold the pleasure of the Lord which should prosper in his
hands." (Isa. liii, 10.) But, for the faithful, intercession is
made, of which the apostle thus speaks, "Who is he thatcon-
demneth? It is Christ that died, yea, rather, that is risen
again, who is even at the right hand of God, who also iiaketh
iNTEKCEssiox FOR US." (Roui. viii, 34.) And, in the Epistle
to the Hebrews, he says, " Wherefore he is able also to save
them to the uttermost that come unto God by him, seeing he
EVER LIVETU TO MAKE INTERCESSION FOR THEM." (vii, 25.)
]Uit Christ is said to intercede for believers, to the exclusion
of the world, because, after he had offered a sacrifice suffi-
cient to take away the sins of all mankind, he was consecra-
ted a great " High Priest to preside over the house of God,"
(Ileb. X, 21,) " which house those are who hold fast the con-
fidence and the rejoicing of the hope firm unto the end." (iii,
38 JAMES AKMINIUS.
6.) Christ discharges the whole of this part of his function
in heaven, before the face of tlie Divine Majesty ; for there,
also, is the royal seat and the throne of God, to which, when
we ai'e about to pray, we are commanded to lift np onr eyes
^and onr minds. But he executes this part of his office, not in
angnish of spirit, or in a posture of humble genuflection, as
though fallen down before the knees of the Father, but in the
confidence of the shedding of his own blood, which, sprinkled
as it is on his sacred body, he continually presents, as an ob-
ject of sight before his Father, always turning it towards his
sacred countenance. The entire efficacy of this function de-
pends on the dignity and value of the blood effused and
sprinkled over the body ; for, by his blood-shedding, he open-
ed a passage for himself "into the holiest, within the veil."
From which circumstance we may with the greatest certainty
conclude, that his prayers will never be rejected, and that
whatever we shall ask in his name, will, in virtue of that in-
tercession, be both heard and answered.
The sacerdotal functions being thus executed, God, the Fa-
ther, mindful of his covenant and sacred oath, not only con-
tinued the priesthood with Christ forever, but elevated him
likewise to the regal dignity, " all power being given unto
him in heaven and in eartli, (Matt, xxviii, 18,) also power
over all flesh : (John xvii, 2,) a name being conferred on
him which is far above all 'principality, and might, and
dominion, and every name that is named, not only in this
world, but also in that which is to come, (Ephes. i, 21,) an-
gels, and authorities, and powers being made subject unto
him," (1 Pet. iii, 22,) that he might be the Christ and the
Lord of his whole Israel, King of Kings and Lord of Lords.
By this admirable covenant, therefore, God hath united those
two supreme functions in one, even in Christ Jesus, and has
thus performed his promise, by which he had sworn that this
Priest should " be forever after the order of Melchizedec,"
who was at once a King and a Priest ; and is to the present
time " without beginning of days or end of life," because his
genealogy is not described in the Scriptures, which in this
case are subservient to the figure. This conjunction of the
THE TRIESTnOOD OP CHRIST. 39
sacerdotal and regal functions is the highest point and the ex-
treme limit of all the divine works, a never fading token of
the justice and the mercy of God attempered together for the
economy of our salvation, a very luminous and clear evidence
of the most excellent glory of God, and an immoveable foun-
dation for the certainty of obtaining salvation through this
royal Priest. If man is properly styled " the extreme Colo-
phon of the creation," " a microcosm," on account of the
union of his body and soul, " an epitome of the whole world,"
and "the marriage of the Universe," what judgment shall we
form of this conjunction, which consists of a most intimate
and inseparable union of the whole church of believers and
of God himself, "who dwells in the light unto which no man
can approach ?" and by what amplitude of title shall we point
out its divinity ? This union hath a name above every name
that can be named. It is ineffable, inconceivable, and incom-
prehensible. If, chiefly in respect to this, I shall say, that
Christ is styled " the brightness of the Father's glory," " the
express image of his person," and " the image of the invisi-
ble God," I shall have expressed its excellency as fully as it is
possible to do.
"What can be a more illustrious instance of the admixture
of justice with mercy than that even the Son of God, when
he had " made himself of no reputation and assumed the
form of a servant," could not be constituted a King except
through a discharge of the sacerdotal functions ; and that all
those blessings which he had to bestow as a King on his sub-
jects, could not be asked except through the priesthood, and
which, when obtained from God, could not, (except through
the intervention of this royal Mediator,) be communicated by
his vicarious distribution under God? AVhat can be a strong-
er and a better proof of the certainty of obtaining salvation
through Christ, than that he has, by the discharge of his sa-
cerdotal iunctions in behalf of men, asked and procured it for
men, and that, being constituted a King through the priest-
hood, he has received salvation from the Father to be dispen-
sed to them ? In these particulars consists the perfection of
the divine glory.
40 JAMES AEMTNIUS.
III. But this consideration, I perceive, introduces us, almost
imperceptibly, to the third and last portion of our subject, in
which we have engaged to treat on the feuits of the sacer-
dotal OFFICE in its administration by Christ. We will reduce
all these fruits, though they are innumerable, to four chief
particulars ; and, since we hasten to the end of this discourse,
we bind ourselves down to extreme brevity. These benefits
are, (1.) The concluding and the confirmation of a ISTew Cov-
enant ; (2.) The asking, obtaining, and application of all the
blessings necessary for the salvation of the human race ; (3.)
The institution of a new priesthood, both eucharistic and
royal ; and (4.) lastly. The extreme and final bringing to God
of all his covenant people.
1, The fiest utility is the contracting and the confirmation
of a New Covenant^ in which is the direct way to solid felicity.
We rejoice and glory, that this has been obtained by the
priesthood of Christ. For since the first covenant had been
made weak through sin and the flesh, and was not capable of
bringing righteousness and life, it was necessary, either to en-
ter into another, or that we should be forever expelled from
God's presence. Such a covenant could not be contracted be-
tween a just God and sinful men, except in consequence of a
reconciliation, which it pleased God, the offended party,
should be perfected by the blood of our High Priest, to be
poured out on the altar of the cross. He who was at once
the ofiiciating priest and the Lamb for sacrifice, poured out his
sacred blood, and thus asked and obtained for us a reconcilia-
tion with God. When this great offering was completed, it
was pos ;ible for the reconciled parties to enter into an agree-
•"■^ment. Hence, it pleased God, that the same High Priest who
had acted as Mediator and Umpire in this reconciliation,
should, with the very blood by which he had effected their
union, go between the two parties, as a middle-man, or, in the
capacity of an ambassador, and as a herald to bear tidings ol
war or peace, with the same blood as that by which the con-
sciences of those who were included in the provisions of the
covenant, being sprinkled, might be purged from dead works
and sanctified ; with the very blood, which, sprinkled upon
THE PRIESTnOOD OF CHRIST. 41
bimselt", niiiiht ulways appear in tlie si^lit of God ; and with
the same blood as that by which all thin<j;s in the heavens
might be sjn-iidvled and purified. Through the intervention, .^
therolbre, of this blood, another covenant was contracted, not
one of works, but of faith, not of the law, but of grace, not
an old, ])ut a new one — and new, nut because it was later than
the lii'st, but because it M'as never to be abrogated or repealed;
and because its force and vigor should perpetually endure.
" For that which decajeth and waxeth-old, is ready to vanish
away." (Ileb. viii, 13.) If such a covenant as is described
in this quotation should be again contracted, in the several
ages which succeed each other, changes ought frequently to
occur in it ; and, all former covenants being rendered obsolete,
others more recent ought to succeed. But it was necessary,
at length, that a pause should occur in one of them, and that
such a covenant should at once be made as might endure for-
ever. It was also to be ratified with blood. But how was it
possible to be confirmed with blood of greater value than that
of the High Priest, who was the Son, both of God and man ?
But the covenant of which we are now treating, was ratified
with that blood ; it was, therefore, a new one, and never to
be annulled. For the perpetual presence and sight of such a
great High Priest, sprinkled with his own blood, will not suf-V
fer the mind of his Father to be regardless of the covenant
ratified by it, or his sacred breast to be moved with repentance.
"With what other blood will it be possible for the consciences
of those in covenant to be cleansed and sanctified to God, if,
after having become parties to the covenant of grace, they
pollute themselves with any crime ? " There remaineth no
more sacrifice for sins, if any man have trodden imder foot
this High Priest, and counted the blood of the covenant
wherewith he was sanctified, an unlioly thing." (Ileb. x, 29.)
The covenant, therefore, which has been concluded by the in-
tervention of this blood and this High Priest, is a new one,
and will endure iorever.
2. Tlie SECOND FRUIT is the asking^ ohtaining^ and appUcor
tion of all the hles.sings necessanj to those v;ho arc in covenant
for the salvation hoth of saul and hody. For, since every core-
42 JAMES AHMINIUS.
nant must be confirmed by certain promises, it was necessary
tliat this also should have its blessings, by which it might be
sanctioned, and those in covenant rendered happy.
(1.) Among tliose blessings, the remission of sins ^v^i offers
itself, according to the tenor of the New Covenant, " I will be
merciful to their unrighteousness, and their sins and their
iniquities will I remember no more." (Ileb. viii, 12.) But
the scripture testifies, that Christ has asked this blessing by
his blood, when it says, " This is my blood of the Kew Testa-
ment, which is shed for many, for the remission of sins."
(Matt, xxvi, 28.) The scripture also proves his having obtained
such a blessing by the discharge of the same ofiice, in these
words : "By his own blood Christ entered in once into the
holy jjlace, having obtained eternal redemption for us."
(Heb. ix. 12.) It adds its testimony to the application, saying,
" In Christ we have eede^^iption through his blood, the for-
giveness of sins, according to the riches of his grace."
(Ephes. i, T.)
(2.) This necess«:ry blessing is succeeded by adoption into
sojis and by a right to the heavenly inheritance : And we
owe it to the Priesthood of Christ, that this blessing was
asked and obtained for us, as well as communicated to us.
For he being the proper and only begotten Son of the Father,
and the sole heir of all his Father's blessings, was unwilling
NU;o enjoy such transcendent benefits alone, and desired to have
/ co-heirs and partners, whom he might anoint with the oil of
his gladness, and might receive into a participation of that
inheritance. He made an offering, therefore, of his soul for
sin, that, the travail of his soul being finished, he might see
his seed prolonged in their days — the seed of God which might
come into a participation with him both of name and inheri-
tance. " He was made under the law, to redeem them that
were under the law, that we might receive the adoption of
SONS." (Gal. iv, 5.) According to the command of the Fa-
ther, he asked, that the Heathen might be given to him for
an inheritance. By these acts, therefore, which are peculiar
to his priesthood, he asked for this right of adoption in behalf
of his believing people, and obtained it for the purpose of its
TlIE PRIESTHOOD OF CIIlilST.
43
beino; oonimunicated to them, nay, in fact, he himself became
the donor. " For to as many as believed on his name Christ
gave power to become the sons of God." (John i, 12.)
Through him and in regard to him, God has ado])ted us for
sons, who are beloved in him the Son of his love. He, there-
fore, is the sole heir, by whose death the inheritance comes to
others; which circumstance was predicted by the perfidious
husbandmen, (Mark xii, 7,) who, being Scribes and Pharisees,
uttered at that time a remarkable truth, although they were
ignorant of such a great mystery. ^
(o.) But because it is impossible to obtain benefits of this
magnitude except in union with the High Priest himself, it
was expected of him that he should ask and obtain the gift of
the Holy Spikit, the bond of that union, and should pour it
out on his own people. But since the spirit of grace is the
token as well as the testimony of the love of God towards us,
and the earnest of our inheritance, Christ could not ask this
great gift till a reconciliation had taken place, and to effect
this was the duty of the priest. When, therefore, this recon-
ciliation was effected, he asked of his Father another Comforter
for his people, and his request was gi-anted. Being elevated
to the right hand of God, he obtained this Paraclete promised
in the terms of the sacerdotal covenant ; and, when he had
j)rocured this Spirit, he poured it out in a most copious man-
ner on his followers, as the scripture says, " Therefore, being
by the right hand of God exalted, and having received of the
Father the promise of the Holy Ghost, he hath shed forth tliis^
which ye now see and hear." (Acts ii, 33.)
That the asking, the obtaining, and the communication of
all these blessings, have flowed from the functions of the
priesthood, God has testified by a certain seal of the greatest
sanctity, when he constituted Christ the Testator of these very
blessings, which office embraces conjointly both the full pos-
session of the good things divised as legacies in the "Will, and
absolute authority over their distribution.
3. Tlie TOiKD FRUIT of Christ's administration is the institu-
tion of a new jyricstliood loth eucharistic and regal,, and our
sanctification for the purpose of performing its duties ; for
4:4: JAMES ARMINIUS.
when a New Covenant was concluded, it was needful to insti-
tute a new eucharistic priesthood, (because the old one had
fallen into disuse,) and to sanctify priests to fulfil its duties.
(1.) Chi-ist, by his own priesthood, completed such an insti-
tution ; and he sanctified us by a discharge of its functions.
This was the order in which he instituted it : Fikst, he con-
stituted us his debtors, and as bound to thanksgiving on
account of the immense benefits procured for us and bestowed
upon us by his priesthood. Then he instructed us how to
oflfer sacrifices to God, our souls and bodies being sanctified
and consecrated by the sprinkling of his blood and by the
unction of the Holy Spirit, that, if they were oflfered as sacri-
fices to God, they might meet with acceptance. It was also
his care to have an altar erected in heaven before the throne
of grace, which being sprinkled with his own blood he conse-
crated to God, that the sacrifices of his faithful people, being
l^laced upon it, might continually appear before the face of the
Majesty of heaven and in presence of his throne. Lastly,
he placed on that altar an eternal and never-ceasing fire — the
immeasurable favor of God, with which the sacrifices on that
altar might be kindled and reduced to ashes.
(2.) But it was also necessary that priests should be conse-
crated : the act of consecration, therefore, was performed by
Christ, as the Great High Priest, by his own blood. St. John
says, in the Apocalypse, " He hath loved us, and washed us
from our sins in his own blood, and hath made us kings and
priests unto God and his Father." (i, 6.) "Thou hast
redeemed us to God by thy blood, out of every kindred, and
tongue, and people, and nation ; and hast made us unto our
God kings and priests." (v, 10.) ISTot content to have us
joint-heirs in the participation of his inheritance, he willed
that we should likewise partake of the same dignity as that
which he enjoyed. But he made us partners with him of that
dignity in such a manner, as in the mean time alwaj's to retain
within himself the first place, " as Head of his body the
Church, the first-born among many brethren and the Great
High Priest who presides over the whole of the House of God."
To Him, we, who are " born again," ought to deliver our
THE PRIESTHOOD OF CHRIST. 45
sacrifices, that by liiin they may be further offered to God,
sprinkled and perfmned with the grateful odor of his own
expiatory sacrifice, and may thus througli him be rendered
acceptal)le to the Father. Fey' this cause, the Apostle says,
" By him, therefore, let us offer the sacrifice of })raise to God
continually, that ^^^, the fruit of our li])S, giving thanks to his
name.-' (Ileb. xiii, 15.) We are indeed, by his favor "a
holy priesthood, to offer up spiritual sacrifices ; but those
sacrifices are rendered " acceptable to God, only by Jesus
Christ." (1 Pet. ii, 5.) Not only was it his ])leasure that we
should be partakers of this sacerdotal dignity, but likewise of
the eternity attached to it, that we also might execute the
office of the priesthood after the order of Melchizedec, which
by a sacred oath was consecrated to immortality. For though,
at the close of these ages of time, Christ will nut any longer
perform the expiatory part of the priesthood, yet he will for-
ever discharge its eucharistic duties in our favor. These
eucharistic duties we shall also execute in him and through
him, unless, in the midst of the enjoyment of the benefits
received by us from him, we should desire our memories no
longer to retain the recollection, that through him we obtained
those blessings, and through him we have been created priests
to render due thanksgiving to God the chief Donor of all.
But, since we are not able to offer to God, so long as we remain
in this mortal body, the sacrifices due to him, excej)t by the
strenuous resistance which we offer to Satan, the world, sin,
and our own fiesli, and through the victory which we obtain
over them, (both of which are royal acts,) and since, after
this life, we shall execute the sacerdotal office, being elevated
with him on the throne of his Father, and having all our
enemies subdued under us, he hath therefore made us both
kings and priests, yea " a royal priesthood" to our God, that
nothing might be found in the typical priesthood of Melchize-
dec, in the enjoyment of which we should not equally
participate.
4. The FOURTH and last fruit of the Priesthood of Christ,
proposed to be noticed l)y us, is tlie act of hrincjhuj to God all
the churchof the faithful i which is the end and completion of
46 JAltfES ARMINIUS.
the three preceding effects. For with this intent the covenant
was contracted between God and men ; with this intent the
remission of sins, the adoption of sons, and the Spirit of grace
were conferred on the chnrch ; for this purpose the new eucha-
ristic and royal priesthood was institute J ; that, being made
priests and kings, all the covenant people might be brought
to their God. In most expressive language the Apostle Peter
ascribes this effect to the priesthood of Clirist, in these words :
" For Christ also hath once suffered for sins, the just for the
unjust, THAT HE MIGHT BRING US TO GoD." (1 Pet. lii, 18.)
The following are also the words of an Apostle concerning the
same act of bringing them to God : " Then cometli the end,
when he shall have delivered up the kingdom to God, even the
Father." (1 Cor. xv, 24.) In Isaiah's prophecy it is said,
" Behold I and the children whom the Lord hath given me !"
Let these words be considered as proceeding out of the mouth
of Christ, when he is bringing his children and addressing the
Father ; not that they may be " for signs and for wonders"
to the people, but " a peculiar treasure to the Lord."
Christ will therefore bring all his citltbch, whom he hath
redeemed to himself by his own blood, that they may receive,
from the hands of the Father of infinite benignity, the heavenly
inheritance which has been procured by his death, promised in
his word, and sealed by the Holy Spirit, and may enjoy it
forever. He will bring his priests, whom sprinkled with his
blood, he hath sanfetitied unto God, that they may serve him
forever. He will bring his Kings, that they may with God
possess the kingdom forever and ever : for in them, by the
virtue of his Holy Spirit, he has subdued and overcome Satan
the Chief, and his auxiliaries, the world, sin, and their own
flesh, yea, and " death ''ftself, the last enemy that shall be
destroyed."
Christ will bring, and God even the Father will receive.
He will receive the church of Christ, and will command her
as " the bride, the Lamb's wife," on her introduction into the
celestial bride-chamber, to celebrate a pei'iDetual feast with the
Lamb, that she may enjoy the most complete fruition of pleas-
xa'Q iu the presence of the j;hroue of his glory. He will receive
THE PRIESTnOOD OF CHRIST. 47
the PRiEsis, and will clothe tliem with the comely and beau-
tiful ganneuts of perfect holiness, that they may forever and
ever sinjr to God a new sono- of tha]dvsi;;ivin<j:. And then he
will receive the Kings, and place them on the throne of his
Majesty, that they may with God and the Lamb obtain the
kinu:;dom and may rule and rei^n forever.
Tiiese are the fruits and benetits which Christ, by the admin-
istration of his priesthood, hath asked and obtained for us, and
communicated to us. Their dignity is undoubtedly great, and
their utility immense. For what could occur of a more agreea-
ble nature to those who are " alienated from the life of God,
and strangers to the covenants of promise," (Ephes. ii, 12,)
than to be received by God into the covenant of grace, and to
be reckoned among his people ? A7hat could afford greater
pleasure to the consciences which were 02;>])resscd with the in-
tolerable burden of their sins, and tainting under the weight of
the wrath of God, than the remission and pardon of all their
transgressions ? What could prove more acceptable to men,
sons of the accursed earth, and to those who are devoted to
hell, than to receive from God the adoption of sons, and to bo
written in heaven ? What greater pleasure could those enjoy
who lie under the dominion of Satan and the tyranny of sin,
than a freedom from such a state of most horrid and miserable
servitude, and a restoration to true liberty ? What more glo-
rious than to be admitted into a participation of the Priesthood
and of the Monarchy, to be consecrated priests and kings to
God, even ro>/al priests and priestly kings ? And, lastly,
what could be more desirable than to be brought to God, the
Chief Good and the Fountain of all happiness, that, in a beau-
tiful and glorious state, we may spend with him a whole
eternity ?
This priesthood was ipiposed by God himself, " with whom
we have to d<i," on Christ Jesus — the Son of God and the
Son of man, our first-born brother, formerly encompassed
about with infirmities, tempted in all things, merciful, holy,
faithful, undefiled, and separate from sinners ; and its imposi-
tion was accompanied by a sacred oath, which it is not lawful
to revoke. Let us, therefore, rely with assm'cd faith on this
48 JAMES ARMmnis.
priestliood of Christ, entertaining no donbt that God hatli rati-
fied and confirmed, is now ratifying and confirming, and will
forever ratify and confirm all those things which liave been
accomplished, are now accomplishing, and will continue even
to the consummation of this dispensation to be accomplished,
on our account, by a High Priest taken from among ourselves,
and pUiced in the Divine presence, having received in our be-
half an appointment from God, who himself chose him to that
office.
Since the same christhath by the administration of his own
priesthood obtained a perpetual expiation and jjurgation of
our sins, and eternal redemption, and hath erected a throne of
grace for us in heaven, " let us draw near [to this throne of
grace] with a true heart and in full assurance of faith, having
our hearts sprinkled from an evil conscience," (Ileb. x, 22,)
"and our conscience purged from dead works," (ix, 1-i,) assu-
redly concluding " that we shall obtain mercy, and find grace
to help in time of need." (iv, 16.)
Lastly. Since, by the administration of this priesthood, so
many and such excellent benefits have been obtained and pre-
pared for us, of which we have already received a part as " the
first-fruits," and since we expect to reap in heaven the choicest
part of these benefits, and the whole of them in the mass, and
that most complete — what shall we render to our God for such
a transcendent dignity? what thanks shall we oft'er to Christ
who is both our High Priest and the Lamb ? " We will take
the cup of salvation, and call upon the name of the Lord."
We will ofler to God " the calves of our lips," and will " pre-
sent to him our bodies, souls, and spirits, a living sacrifice, holy
and acceptable." (E.om. xii, 1.) Even while remaining in
these lower regions, we will sing, with the four and twenty
elders that stand around the throne, this heavenly song to the
God and Father of all : '^Thou art worthy, O Lord, to receive
glory, and honor, and power. For thou hast created all things,
and for thy pleasure they are and were created." (Rev. iv,
11.) To Christ our High Priest and the Lamb, we will, with
the same elders, chant the new song, saying, " Thou art wor-
thy to take the book, and to open the seals thereof : for thou
TIIK rRn:STHOOD OF CHRIST. 49
wast slain, and hast rclcenied us to Gud ])y thy Wood out of
evciy kindivd, and tongue, and people, and nation ; and hast
made us unto our God kings and priests : and we shall reign
on the earth." (v, 10.) Unto both of them together we will
unite with every creature in singing, " Blessing, and honor,
AND GLORY, AND MIGHT EE TO IIllVI WHO SIITETH UPON THE THRONE,
AND INTO THE LaMB FOREVER AND EVER." I havC finished.
After the Academic x\ct of his promotion to a Doctor's de-
g^ree was completed, Arminius, according to the custom at
Leyden, which still obtains in many XTnivcrsities, briefly ad-
dressed the same audience in the following manner:
Since the countenance necessary for the commencement of
every prosperous action proceeds from God, it is projier that
in him also everyone of our actions should terminate. Since,
therefore, his Divine clemency and benignity have hitherto re-
garded us in a favorable light, and have granted to this our
act the desired success, let us render thanks to Hbi for such a
great display of his benevolence, and utter praise to his holy
name.
" O thou Omnipotent and Merciful God, the Fatlier of our
Lord Jesus Christ, we give thaidvs to thee for thine intinite ben-
efits conferred upon us miserable sinners. But we would
first praise thee for having willed that thy Son Jesus Christ
should be the victim and the price of redemption for our sins ;
that thou hast out of the whole human race collected for thy-
self a church by thy word and Holy Spirit; that thou hast
snatched us also from the kingdom of darkness and of Satan,
and hast translated us into the kingdom of light and of thy
Son ; that thou hast called Holland, our pleasant and delight-
ful country, to know and confess thy Son and to enjoy com-
munion with him ; that thou hast hitherto preserved this our
native land in safety against the machinations and assaults of
a very powei-fid adversary ; that thou hast instituted, in our
renowned city, this university as a seminary of true wisdom,
piety and righteousness ; and that thou hast to this hour ac-
companied these scholastic exercises with thy favor. "We in-
treat thee, O holy and indulgent God, that thou wouldst for-
4 VOL. I.
50 JAMES AEMINIUS.
ever continue to us these benefits ; and do not suffer us, by
our ingratitude, to deserve at thy hands, to be dej)rived of
them. But be pleased rather to increase them, and to con-
firm the work which thou hast begun. Cause us always to re-
flect with retentive minds 'on these things, and to utter eter-
nal praises to thy most holy j:ame on account of them, through
our Lord Jesus Christ. Amen."
I thank you. Doctor Francis Gomarus, and am grateful to
you, most illustrious man and very learned promoter, for this
great privilege with which you have invested one who is un-
deserving of it. I promise at all times to acknowledge with a
grateful mind this favor, and to strive that you may never have
just cause to repent of having conferred this honor upon me.
To you also, most noble Lord Rector, and to the very hon-
orable the Senate of the University, (unless I should desire to
defile myself with the crime of an ungrateful spirit,) I owe
greater thanks than I am able to express, for the honorable,
judgment which you have formed concerning me, and for yom'
liberal testimony, which by no deed of mine have I ever de-
served. But I promise and bind myself to exert my powers
to the utmost, that I may not at any time be found to be en-
tirely unworthy of it. If I thus exert myself, I know that you
will accept it as a payment in full of all the debt of gratitude
which you have a right to demand.
I now address you, most noble, honorable and famous men, to
all and to each of whom I confess myself to be greatly indebted
for your continued and liberal benevolence towards me, which
you have abundantly demonstrated by your wish to honor this
our act with yom' most noble, honorable, famous and worthy
presence. I would promise to make you a requital at some
future period, did not the feebleness of my powers shrink from
the magnitude of the undertaking implied in that expression,
and did not the eminence of your stations repress the attempt.
In the duty of returning thanks which I am now discharg-
ing, I must not omit you, most noble and studious youths :
For I owe this acknowledgment to your partial and kind in-
clination to me, of which you have given a sufiiciently exuber-
TITE PRIESTnOOD OF CHRIST. 51
ant declaration in your honorable appearance and modest
demeanor while you have been present at this our act. I
give my promise and solemn undertaking, that if an occa-
sion hereafter offer itself in which I can render myself service-
able to you, I will endeavor in every capacity to compensate
you for this your kind partiality. The occurrence of such an
opportunity is at once the object of my hopes and my wishes.
ORATION II.
THE OBJECT OF THEOLOGY.
The folloicing three Orations were delivered as introductory to the author s first
Course of Lectures on Divinity, at Leydeii, near the close of 1603.
To ALiSnGHTT God alone belong the inherent and absolute
right, will, and power of determining concerning us. Since,
therefore, it has pleased him to call me, his unworthy servant,
from the ecclesiastical functions which I have for some years
discharged in the Church of his Son in the populous city of
Amsterdam, and to give me the appointment of the Theologi-
cal Professorship in this most celebrated University, I account-
ed it my duty, not to manifest too much reluctance to this voca-
tion, although I was well acquainted with my incapacity for
such an office, which with the greatest willingness and sincer-
ity I then confessed and must still acknowledge. Indeed, the
consciousness of my own insufficiency operated as a persuasive
to me not to listen to this vocation ; of which fact I can cite as
a witness that God who is both the Inspector and the Judge
of my conscience. Of this consciousness of my own insuffi-
ciency, several persons of great j^robity and learning are also
witnesses ; for they were the cause of my engaging in this office,
provided it were offered to me in a legitimate order and man-
ner. But as they suggested, and as experience itself had fre-
quently taught me, that it is a dangerous thing to adhere to one's
own judgment with pertinacity, and to pay too much regard to
THE OB.TECT OF THEOLOGY. 58
the opinion which wc entcrtuin of ourselves, because almost all
of us have little discernment in those matters which concern
oui-selves, I suffered myself to be induced by the authority of K^
their judgment to enter upon this difficult and burdensome
province, Avhich may God enable me to commence with tokens
of his Divine approbation and under his propitious auspices.
Altliouo-h I am beyond measure cast down and almost shud-
der with fear, solely at the anticipation of this office and its
duties, yet I can scarcely indulge in a doubt of Divine appro-
val and support when my mind attentively considers, what are
the causes on account of which this vocation was appointed,
the manner in which it is committed to execution, and the
means and plans by which it is brought to a conclusion. From
all these considerations, I feel a persuasion that it has been
Divinely instituted and brouglit to perfection.
For this cause I entertain an assured hope of the perpetual
presence of Divine assistance ; and, witli due humility of mind,
I venture in God's holy name to take this charge upon me and
to enter upon its duties. I most earnestly beseech all and
each of you, and if the benevolence which to the present time
you have expressed towards me by many and most signal to-
kens will allow such a liberty, I implore, nay, (so pressing is
my present necessity,) I solemnly conjure you, to unite with
me in ardent wishes and fervent intercessions before God, the
Fatlier of lights, that, ready as I am out of pure affection to
contribute to your profit, he may be pleased graciously to sup-
ply his servant wath the gifts M-hich are necessary to the prop-
er discharge of these functions, and to bestow upon me his
benevolent favor, guidance and protection, through the whole
coui-se of this vocation.
But it appears to me, that I shall be acting to some good
purpose, if, at the commencement of my office, I offer some
general remarks on Sacred Theology, by way of preface, and
enter into an explanation of its extent, dignity and excellence.
This discourse will serve yet more and more to incite the minds
of students, who profess themselves dedicated to the service of
this Divine wisdom, fearlessly to proceed in the career upon
which they have entered, diligently to urge on their progress,
64 JAMES AEMmros.
and to keep up an unnceasing contest till they arrive at its ter-
mination. Thus may they hereafter become the instruments
of God unto salvation in the Church of his Saints, qualified
and fitted for the sanctification of his divine name, and formed
''''for the edifying of the hody of CJirist^'' in the Spirit.
When I have efiected this design, I shall think, with Socrates,
that in such an entrance on my duties I have discharged no in-
considerable part of them to some good effect. For that wisest
of the Gentiles was accustomed to say, that he had properly
accomplished his duty of teaching, when he had once commu-
nicated an impulse to the minds of his hearers and had inspi-
red them with an ardent desire of learning. Nor did he make
this remark without reason. For, to a willing man, nothing
is difiicult, especially when God has promised the clearest rev-
elation of his secrets to those " who shall meditate in his law
day and nighty (Psalm i, 2.) In such a manner does this
promise of God act, that, on those matters which far sm'pass
the capacity of the human mind, we may adopt the expression
of Isocrates, " If thou be desirous of receiving instruction, thou
shalt learn many things."
This explanation will be of no small service to myself. For
in the very earnest recommendation of this study which I give
to others, I prescribe to myself a law and rule by which I
ought to walk in its profession ; and an additional necessity is
thus imjiosed %qi\ me of conducting myself in my new office
with holiness and modesty, and in all good conscience ; that,
in case I should afterwards turn aside from the right path,
(which may our gracious God prevent,) such a solemn recom-
mendation of this study may be cast in my face to my shame.
In the discussion of this subject, I do not think it necessary
to utter any protestation before jDrofessors most learned in Ju-
risprudence, most skillful in Medicine, most subtile in Philoso-
phy, and most erudite in the languages. Before such learned
persons I have no need to enter into any protestation, for the
purpose of removing from myself a suspicion of wishing to
bring into neglect or contempt that particular study which
each of them cultivates. For to every kind of study in the
most noble theatre of the sciences, I assign, as it becomes me,,
THE OBJECT OF THEOLOGY. 55
its due place, and that an honorable one ; and each being con-
tent with its subordinate station, all of them with the greatest ^ —
willingness concede the presidents throne to tuat science of
WHICH I AM NOW TKEATINO.
I shall adopt that plain and simple species of oratory which,
according to Uripides, belongs j^eculiarly to truth. I am not
ignorant that some resemblance and relation ought to exist be-
tween an oration and the s'ubjects that are discussed in it ; and
therefore, that a certain divine method of speech is required
when we attempt to speak on divine things according to their
dignity. But I choose plainness and simplicity, because The-
ology needs no ornament, but is content to be taught, and be-
cause it is out of my power to make an effort towards acqui-
ring a style that may be in any degree worthy of such a subject.
In discussing the dignity and excellence of sacred Theology,
I shall briefly confine it within four titles. In imitation of the
method which obtains in human sciences, that are estimated
according to the excellence of their object, their author, and
their end, and of the importance of the reasons by which each
of them is supported — I shall follow the same plan, speaking,
Jlrst^ of THE OBJECT of Thcology, then of its author, afterwards
of its end, and lastly^ of its certainty.
I pray God, that the grace of his Holy Spirit may be pres-
ent M'ith me while I am speaking ; and that he would be plea-
sed to direct my mind, mouth and tongue, in such a manner
as to enable me to advance those truths which are holy, worthy
of our God, and salutary to you his creatures, to the glory of his
name and fur the edification of his Church.
I entreat you also, my most illustrious and polite hearere,
kindly to grant me your attention for a short time while I en-
deavor to explain matters of the greatest importance ; and
while 3'our observation is directed to the subject in which I
shall exercise myself, you will have the goodness to regard
it, rather than any presumed skill in my manner of treat-
ing it.
The nature of his great subject requires us, at this hour es-
pecially, to direct our attention, in the first instance, to the
OBJECT of Theology. For the objects of sciences are so inti-
56 JAilES AEMINIUS.
mately related, and so essential to tliem, as to give them their
appellations.
But God is himself the object of Theology. The very term
indicates as much : for Tiikology signifies a discourse or rea-
soning concerning God. This is likewise indicated by the de-
finition which the Apostle gives of this science, when he de-
scribes it as " the truth which is after godliness.'''' (Titus i,
1.) The Greek word here used for godliness., is suCs/Ssia sig-
nifying a worship) due to God alone., which the Apostle shews
in a manner of greater clearness, when he calls this piety by
the more exact term ^£o(r£,3sia.* All other sciences have
their objects, noble indeed, and worthy to engage the notice
of the human mind, and in the contemplation of which much
time, leisure and diligence may be profitably occupied. In
^General Metaphysics., the object of study is, " being in refer-
ence to its being ;" Particular Metaphysics have for their ob-
jects " intelligence and minds separated and removed from
mortal contagion." Physics are applied to " bodies, as hav-
ing the principle of motion in themselves." The Mathemat-
ics have " relation to quantities." Medicine exercises itself
with " the human body, in relation to its capacity of health
and soundness." Jarisprudence has a reference to "justice,
in relation to human society." Ethics., to "the virtues."
Economics^ to " the government of a family ;" and Politics^
— to " state affairs." But all these sciences are appointed in sub-
ordination to God ; from him also they derive their origin.
They are dependent on him alone ; and, in return, they move
back again, and unto him is their natural re-action. This sci-
j once is the only one which occupies itself about the Being of
♦: beings and the Cause of causes, the principle of nature, and
: that of grace existing in nature, and by which nature is assist-
' ed and surrounded. This object, therefore, is the most worthy
and dignified of all, and full of adorable majesty. It tar ex-
cels all the rest ; because it is not lawful for any one, however
well and accurately he may be instructed in the knowledge of
all the sciences, to glory in the least on this account ; and be-
* 1 Tim. ii, 10, ^'■professing to render religious adoration to (rod.'"
THE OBJECT OF THEOLOGY. 57
cause every one that has obtained a knowledge of this science
oidy, may on solid grounds and in reality glory in it. For
God himself has forbidden the former species of boasting,
while he commands the latter. Ilis words by the prophet
Jeremiah, are " Let not the wise man glory in his wisdom / NC
hut let Mm that (jlorieth (jlory in this^ that he understandeth
andhnoweth mer (ix, 23, 2J:.)
l>ut let us consider the conditions that are generally em-
ployed to commend the object of any science. That object
is most excellent (1.) which is in itself the hest and the great- W
eM, and immntaUe ^ (2.) which, in relation to the mind, is
m/)st lucid and clear^ and most easily proposed and unfolded ^
to the view of the mental powers ; and (3.) which is likewise
able, by its action on the mind, completely to fill it^ and to
satisfy its infinite desires. These three conditions are in the
highest degree discovered in God, and in him alone, who is
the subject of theological study.
1. He is the hest heing j he is the first and chief good, and
goodness itself; he alone is good, as good as goodness itself; as
ready to connuunicate, as it is possible for him to be commimi-
cated : his liberality is only equaled by the boundless treasures
which he possesses, both of which are infinite and restricted
only by the capacity of the recipient, which he appoints as a
limit and measure to the goodness of his nature and to the
communication of himself. lie is the greatest Being .^ and the
only great One ; for he is able to subdue to his sway even no-
thing itself, that it may become capable of divine good by the
communication of himself, "//d calleth those things which
BE not, «-9 though they were^'' (Rom. iv, 17,) and in that m^an-
ner, by his word, he places them in the number of beings,
although it is out of darkness that they have received his com-
mands to emerge and to come into existence. "Ael nations
hefore him are as nothing, tJie inhahitants thereof are as
grasshoppers^ and the princes nothing." (Isa. xl, 17, 22, 23.)
The whole of this system of heaven and earth appeal's scarce-
ly ecpial to a point "before him, whose centre is every where,
but whose circumference is no where." He is immutahle^ al-
ways the same, and endureth forever ; " his years have no
58 JAMES AEMmiUS.
endP (Ps. cii.) Nothing can be added to liim, and nothing
can be taken from him ; with him " is no variableness^ neither
shadow of turning.'''' (James i, 17.) Whatsoever obtains
stability for a single moment, borrows it from him, and re-
ceives it of mere grace. Pleasant, therefore, and most de-
lightful is it to contemplate him, on account of his goodness ;
--JLjit is glorious in consideration of his greatness ; and it is sure,
' in reference to his immutability.
* 2. Jle is most resj)lendent and bright ; he is light itself, and
"^ becomes an object of most obvious perception to the mind,
according to this expression of the apostle, " that they shoidd
seek the Lord., if haply they might feel after him., and find
him., though he he not far from every one of us • for in him
we live., and move., and have our being / for we are also his
offs2)ring :'''' (Acts xvii, 27, 28.) And according to another
passage, ''''God left not himself without witness., in that he
did good., and gave us rain from heaven., and fruitful sea-
sons., filling our hearts with food and gladnessP (Acts xiv,
17.) Being supported by these true sayings, I venture to as-
r^sert, that nothing can be seen or truly known in any object,
' except in it we have previously seen and known God himself.
In the first place he is called " Being itself," because he
offers himself to the understanding as an object of knowledge.
But all beings, both visible and invisible, corporeal and incor-
j)oreal, proclaim aloud that they have derived the beginning of
their essence and condition from some other than themselves,
and that they have not their own proper existence till they
have it from another. All of them utter speech, according to
the saying of the Eoyal Prophet : ''''The heavens declare the
glory of God., and the firmament showeth his handy-ioorlir
Psalm xix, 1.) That is, the firmament sounds aloud as with
a trumpet, and proclaims, that it is '•Hhe worh of the right
hand of the Most Highr Among created objects, you may
discover many tokens indicating " that they derive from some
other source whatever they themselves possess," more strongly
than " that they have an existence in the number and scale of
beings." Nor is this matter of wonder, since they are always
nearer to nothing than to their Creator, from whom they are
TUE OBJECT OF THEOLOGY. 69
removed to a distance that is infinite, and separated by infi-
nite space : while, by properties that are only finite, they are
distinguislied from nothing, the primeval womb from whence
they sprung, and into which they may fall back again ; but
they can never be raised to a divine equality with God their
maker. Therefore, it was rightly spoken by the ancient-
heathens,
" Of Jove all tilings arc fiill."
3. lie alone can completely fill the mind, and sat'n^fy its
{pthei^Hse) insatiable desires. For he is infinite in his essence,
his wisdom, power, and goodness. He is the first and chief
verity, and truth itself in the abstract. But the human mind
is finite in nature, the substance of which it is formed ; and
only in this view is it a partaker of infinity — because it ap-
prehends Infinite Being and the Chief Truth, although it is
incapable of comprehending them. David, therefore, in au
exclamation of joyful self-gratulation, openly confesses, that
he was content with the possession of God alone, who by
means of knowledge and love is possessed by his creatures.
These are his words : ^''Whom have I in Jieaven hut tJieef
cmd there is none upon earth that I desire heside thee.''"' (Ps.
Ixxiii, 25.)
K thou be acquainted with all other things, and yet remain
in a state of ignorance with regard to him alone, thou art al-
ways wandering beyond the proper pdint, and thy restless
love of knowledge increases in the proportion in which knowl-
edge itself is increased. The man who knows only God, and
who is ignorant of all things else, remains in peace and tran-
quility, and, (like one that has found " a pearl of great price ^"^
although in the jturchase of it he may have expended the
whole of his substance,) he congratulates himself and greatly
triumphs. This lustre or brightness of the object is the cause
why an investigation into it, or an inquiry after it, is never
instituted without obtaining it; and, (such is its fulness,) when
it has once been found, the discovery of it is always attended,
with abundant profit.
But we must consider this object more strictly ; for we treat
60 JAIVIES AEMINniS.
of it in reference to its being the object of our theology, ac-
cording to which we have a knowledge of God in this life.
We mnst therefore clothe it in a certain mode, and invest it
in a formal manner, as the logical phrase is ; and thus place
it as a foundation to our knowledge.
Three CoNsroERATioNS of this matter offer themselves to
our notice : The first is, that we cannot receive this object
in the infinity of its nature ; our necessity, therefore, requires
it to»be proposed in a manner that is accommodated to our ca-
pacity. The SEcoxD is, that it is not proper, in the first mo-
ment of revelation, for such a large measure to be disclosed
and manifested bj the light of grace, as may be received into
the human mind when it is illuminated by the light of glory,
and, (by that process,) enlarged to a greater capacity : for by
a right use of the knowledge of grace, we must proceed up-
wards, (by the rule of divine righteousness,) to the more sub-
lime knowledge of glory, according to that saying, "Jo him
that hath shall he giveny The third is, that this object is
not laid before our theology merely to be known, but, when
known, to be worshiped. For the Theology which belongs to
this world, is pr actio ajl and through faith : Theoretical
1^ Theology belongs to the other worlds and consists of pure
and unclouded vision, according to the expression of tfee apos-
tle, " We walk hy faith, and not hy sight f (2 Cor. v, 7,) and
that of another apostle, '"''Then shall ice he like him, for we
shall see Mm as he isP (1 John iii, 2.) For this reason, we
must clothe the object of our theology in such a manner as
may enable it to incline us to worship God, and fully to per-
suade and win us over to that practice.
This last design is the line and rule of this formal rela-
tion according to which God becomes the subject of our
Theology.
But that man may be induced, by a willing obedience and
humble submission of the mind, to w^orship God, it is neces-
sary for him to believe, from a certain persuasion of the heart :
(1.) That it is the will of God to be worshiped, and that wor-
ship is due to him. (2.) That the worship of him will not be
in vain, but will be recompensed with an exceedingly great
THE OBJECT OF TIIEOLOGY. 61
reward. (3.) That ii mode of worship must Lc instituted ac-
cording: to liis command. To these three particulars ought to
be added, a knowledge of the mode prescribed.
Our Theology, then, delivers three things concerning this
object, as necessary and sufficient to be known in relation to
the preceding subjects of belief. The first is concerning the
natm-e of God. The second concerning his actions. And the
THIRD concerning his will.
(1.) Concemimj Jiis nature ; that it is worthy to receive
adoration, on account of its justice; that it is qualified to form
a right judgment of that worship, on account of its wisdom ;
and that it is prompt and able to bestow rewards, on account
of its goodness and the perfection of its own blessedness.
(2.) 2wo actions have been ascribed to God for the same
purpose ; they are Creation and Providence, (i.) The Cre-
ation of all things^ and especially of man after God's own
image ; upon which is founded his sovereign authority over
man, and from which is deduced the right of requiring wor-
ship from num and enjoining obedience upon him, according
to that very just complaint of God by Malachi, " If then I he
a father ^ where is mine honor? and if I he a master^ ivhcreis
my fear V (i, 6.) (ii.) That P/'oy2'<i^/w?(3 is to be ascribed to
God h^iohich he governs all things^ and according to which
he exei'cises a holy, just, and wise care and oversight over man
himself and those things which relate to him, but chiefly over
the worship and obedience which he is bound to render to
his God.
(3.) Lastly^ it treats of the will of God expressed in a certain
covenant into which he has entered with man, and which
consists of two i)arts : (i.) The one^hN which he declares it
to be his pleasure to receive adoration from num, and at the
same time prescribes the hkhK' of perfoiTning that worship ;
for it is hi*will to be worshipped from obedience, and not at
the option or discretion of man. (ii.) The otTier^ by which
God promises that he will abundantly compensate man for the
worehip which he performs ; requiring not only adoration for
the bcn^'fits already conferred upon man, as a trial of his grati-
tude ; but likewise that he may communicate to man infinitely
62 JAMES AEMTNIUS.
greater things to the consummation of his felicity. For as he
"occupied the first j^lace in conferring blessings and doing good,
because that high station was his due, since man was about to
be called into existence among the number of creatures ; so
likewise it is his desire that the last place in doing good be
reserved for him, according to the infinite perfection of his
goodness and blessedness, who is the fountain of good and the
extreme boundary of happiness, the Creator and at the same
time the Glorifier of his worshippers. It is according to this
last action of his, that he is called by some persons " the
Object of Theology," and that not improperly, because in this
ast are included all the preceding.
In the way which has been thus compendiously pointed out,
the infinite disputes of the schoolmen, concerning the formal
relation by which God is the Object of Theology, may, in
my opinion, be adjusted and decided. But as I think it a
culpable deed to abuse your patience, I shall decline to say
any more on this part of the subject.
Our sacred Theology, therefore, is chiefly occupied in ascrib-
ing to the One True God, to whom alone they really belong,
those attributes of which we have already spoken, his nature^
actions^ and will. For it is not sufficient to know, that there
is some kind of a natuee, simple, infinite, wise, go(M, just,
omnipotent, happy in itself, the Maker and Governor of all
things, that is worthy to receive adoration, whose will it is to
be worshipped, and that is able to make its worshippers happy.
To this general kind of knowledge there ought to be added, a
sm'e and settled conception, fixed on that Deity, and strictly
bound to the single object of religious worship* to which alone
those qualities appertain. The necessity of entertaining fixed
and determinate ideas on this subject, is very frequently incul-
cated in the sacred page : '•'' I am the Lord thy God.'''' (Exod.
XX, 2.) " lam tJie Lord and there is none else.'''' (Isa. xlv,
5.) Elijah also says, '•'• Lfthe Lord he God^ follow him ; hut
if Baal., then follow him.^'' (1 Kings xviii, 21.) This duty
* '■'■I passed hy and beheld the objects of your devotions."— Acts xyii, 22. See also 2
Tbess. ii, i.
THE OBJECT OF THEOLOGY. 63
is the more sedulously inculcated in scripture, as man is more
inclined to depart from the true idea of Deity. For whatever
clear and proper conception of the Divine Being the minds of
the Heathens had formed, the first stumblino:-block over which
they fell ap]>ears to have been this, they did not attribute that
just conception to him to whom it ought to have been given;
but they ascribed it either, (1,) to some vague and uncertain
individual, as in the expression of the Roman poet, " O Jupi-
ter, whether thou be heaven, or air, or earth !" Or to some
imaginary and fabulous Deity, whether it be among created
things, or a mere idol of the brain, neither partaking of the
Divine nature nor any other, which the Apostle Paul, in his
Epistle to the Komans and to the Corinthians, jDroduces as a
matter of reproach to the Gentiles. (Rom. i, and 1 Cor. viii.)
Or (3,) la^l/i/, they ascribed it to the unknown God ; the title
of UNKNOWN being given to their Deity by the very persons
who were his worshippers. The Apostle relates this crime as
one of which the Athenians were guilty : 13ut it is equally
true when applied to all those who err and wander from the
tnie object of adoration, and yet worshij) a Deity of some
description. To such persons that sentence justly belongs
which Christ uttered in conversation with the woman of Sa-
maria : " Ye worshij) ye know not what." (John iv, 22.) '
Although those persons are guilty of a grievous error who
transgress in this point, so as to be deservedly termed Athe-
ists, in scripture a^soi, or " men without God ;" yet they are
by far more iiitolei*ably insane, who, having passed the extreme
line of impiety, are not restrained by the consciousness of any
Deity. The ancient Heathens considered such men as pecu-
liarly worthy of being called Atheists. On the other hand,
those who have a consciousness of their own ignorance occupy
the step that is nearest to sanit}'-. For it is necessary to be
careful only about one thing ; and that is, when we communi-
cate inforaiation to them, we must teach them to discard the
falsehood which they had imbibed, and must instruct them
in the truth alone. When this tiiith is pointed out to them,
they will seize it with the greater avidity, in proportion to the
deeper sorrow which they feel at the thought that they have
64 JAMES AUmNIUS.
been surrounded for a long series of years by a most pernicious
error.
But Theology, as it appears to me, principally effects four
things in fixing our conceptions, which we have just mentioned,
on that Deity who is true, and in drawing them away from
fUkQ invention and formation of false Deities. First. It ex-
plains, in an elegant and copious manner, the relation in which
the Deity stands, lest we should ascribe to his nature any thing
that is foreign to it, or should take away from it any one of
its properties. In reference to this, it is said, " Ye heard the
voice, hut saw no similitude / talce ye therefore good heed unto
yoursehes, lest you make you a gixiven imaged (Dent, iv, 12,
15, IG.) Secondly. It describes both the universal and the
particular actions of the only true God, that by them it may
distinguish the true Deity from those which are fabulous. On
this account it is said, " The gods that have not 'made the
heavens and the earth, shall perish from the earth, and from
under these Jieavcns.'''' (Jer. x, 11.) Jonah also said, " I fear
the Lord, the God of heaven, who hath made the sea and the
dry land.'''' (i, 9.) And the Apostle declares, " Forasmuch
then as we are the offspring of God, we ought not to thhik
that the Godhead is like unto gold, or silver, or stone, graven
hy art and hy man^s device:'''' (Acts xvii, 29.) In another
2:)assage it is recorded, " lafn the Lord thy God which brought
thee out of the land of Egypt ;''"' (Dent, v, 6.) '-'- L am the
God that appeared to thee in BetheV (Gen. xxvi, 13.) And,
" Behold the days come, saith the Lord, trial they shall no more
say. The Lord Uveth, which hrought up the Children of Lsrael
out of the Land of Egijpt, hid. The Lord Uveth which hrought
up and which led the seed of tlie LLouse of Lsrael out of the
North Comitry^'' c&c. (Jer. xxiii, 7, 8.) Thirdly. It makes
frec[uent mention of the covenant into which the true Deity
has entered with his worshippers, that by the recollection of it
the mind of man may be stayed upon that God with whom
the covenant was concluded. In reference to this it is said,
" Thus shall thou say unto the Children of Lsrael, the Lord
God of your fathers, the God of Abraham, the God of Lsaac,
and tJie God of Jacoh, liath sent me unto you : tliis is my
THE OBJECT OF TIIEOLOOr. 65
name for ever, and this is my memorial unto all generations.''^
(Exod. iii, 15.) Thus Jacob, when about to conclude a com-
pact with Laban liis father-in-law, swears " hij the fear of his
father Isaac.''^ (Gen. xxxi, 53.) And when Abraham's ser-
vant was seeking a wife for his master's son, lie thus invoked
God, " O Lord God of my master Abraham /" (Gen. xxiv,
12.) FouKTiiLY. It distinguishes and points out the true
Deity, even by a most appropriate, particular, and individual
mark, when it introduces the mention of the persons who are
partakers of the same Divinity ; thus it gives a right direction
to the mind of the worshipper, and fixes it upon that God who
is THE FATHER OF OUR LOED jp:sus cnRisT. Tliis was manifested
with some degree of obscurity in the Old Testament, but with
the utmost clearness in the New. Hence the Apostle says,
^■^ Ihow my knee unto the leather of our Lord Jesus Christy
(Eph. iii, 1-t.) All these remarks are comprehended and
summed up by Divines, in this brief sentence, " That God
must be invoked who has manifested himself in his own -
word."
But the preceding observations concerning the Ob.tect of
Theology, ])rt>perly respect legal Theology, which was ac-
commodated to man's primeval state. For while man in his
original integrity acted under the protecting favor and benevo-
lence of a good and just God, he was able to render to God
tliat woi'shii) which had been prescribed according to the law
of legal righteousness, that says, " This do, and thou shalt
live 1^^ he was able to " love with all his heart and souV that
Good and Just Being ; he was able, from a consciousness of
his integrity, to repose confidence in that Good and Just One ;
and he was a])le to evince towards him, as such, a filial fear,
and to i)ay him the honor which was pleasing and due to him,
as from a servant to his Lord. God also, on his part, without
the least injury to his justice, was able to act towards man, i
while in that state, according to the prescript of legal right- X
eousness, to reward his worship according to justice, and,
through the terms of the legal covenant, and consequently "^
deht,'"' to confer life upon him. This God could d<>, consist-
ently with his goodness, which required the fulfilment of that
5 vol. I.
Q6 JAilES AEMINIUS.
promise. There was no call for any other property of his na-
ture, wliich might co.itribute by its agency to accomplish this
purpose : ISTo further progress of Divine goodness was neces-
sary than that which might repay good for good, the good of
perfect felicity, for the good of entire obedience : ISTo other
action was required, except that of creation, (which had then
been performed,) and that of a preserving and governing prov-
idence, in conformity with the condition in which man was
placed : Xo other volition of God was needed, than that by
which he might both require the perfect obedience of the law,
and might repay that obedience with life eternal. In that
state of human affairs, therefore, the knowledge of the nature
described in those properties, the knowledge of those actions,
and of that will, to which may be added the knowledge of the
Deity to whom they really pertained, was necessary for the
performance of worship to God, and was of itself amply
sufficient.
But when man had fallen from his primeval integrity through
disobedience to the law, and had rendered himself " a child
-^ of wrath^'' and had become devoted to condemnation, this
goodness mingled with legal justice could not be sufficient for
the salvation of man. ISTeither could this act of creation and
providence, nor this will suffice ; and therefore this legal The-
ology was itself insufficient. For sin was to be condemned if
men were absolved ; and, as the Apostle says, (in the eighth
chapter of his Epistle to the Romans,) "^^ could not he con-
demned l)y the law.'''' Man was to be justified : but he could
not be justified by the law, which, while it is the strength of
sin, makes discovery of it to ns, and is the procurer of wrath.
This Theology, therefore, could serve for no salutary pm*-
pose, at that time : such was its dreadful efficacy in convin-
cing man of sin and consigning him to certain death. This
unhappy change, this unfavorable vicissitude of affiiirs was in-
troduced by the fault and the infection of sin ; which was like-
wise the cause wliy " the law which vjas ordained to life and
TionoT^'' (Rom. vii, 10,) became fatal and destructive to our
race, and the procurer of eternal ignominy. (1.) Other prop-
erties, therefore, of the Divine Nature were to be called into
THE OBJECT OF TIIEOLOGV. 67
action ; every one of God's benefits was to be unfolded and
explained ; mercy, long suffering, gentleness, patience, and
clemency were to be brought forth out of the repository of his
primitive goodness, and their services were to be engaged, if it
was proper for offending nuui to be reconciled to Clod and re-
instated in his favor. (2.) Other actions were to be exhib-
ited : " A new creaticjn" was to be effected ; " a new provi-
dence," accommodated in every respect to this new creation,
was to be instituted and put in force ; " the work of redemp-
tion" was to be performed ; " remission of sins" was to be ob-
tained ; " the loss of righteousness" was to be repaired ; " the
Spirit of grace" was to be asked and obtained ; and "lost sal-
vation" restored. (3.) Another decree was likewise to be fra-
med concerning the salvati(.)n of man ; and " another covenant^
a new one,'''' was to be made vvith him, " 7iot accm^ding to that
former one,, hecatise those" who were parties on one side " had
not continued in that covenant:" (Heb. viii, 11,) but, by an-
other and a gracious ic'dl, they " were to hi sanctified " who
might be " consecratedto enter into the Holiest hy a new and
living way." (Heb. x, 20.) All these things were to be pre-
pared and laid down as foundations to the new manifestation.
Another revelation, therefore, and a different species of
Theology, were necessary to make known those properties of
the Divine Nature, which we have described, and which were
most Avisely employed in repairing our salvation; to proclaim
the actions which were exhibited ; and to occupy themselves
in explaining that decree and neio covenant which we have
mentioned.
But since God, the punisher and most righteous avenger of
sinnere, was eitherunwilling, or, (through the opposition made
by the justice and truth which had been originally manifested
in the law,) was unable to unfold those properties of his na-
ture, to produce those actions, or to make that decree, except
by the intervention of a Mediator, in whom, without the least
injury to his justice and truth, he might unfold those proper-
ties, perform those actions, might through them produce those
necessary benefits, and might conclude that most gracious de-
cree : on this account a Meuiatoij was to be ordained, wlio,
^
68 JAMES AEMIOTUS.
by his blood, might atone for sinners, by his death might ex-
piate the sin of mankind, might reconcile the wicked to God,
and might save them from his impending anger ; who might
set forth and display the mercy, long suifering and patience of
God, might provide eternal redemption, obtain remission of
sins, bring in an everlasting righteousness, procure the Spirit
of grace, confirm the decree of gracious mercy, ratify the new
covenant by his blood, recover eternal salvation, and who
might bring to God those that were to be ultimately saved.
* A just and merciful God, therefore, did appoint as Media-
tor, his heloved Son, Jesus Christ. He obediently undertook
that ofiice which was imposed on him by the Father, and
courageously executed it ; nay, he is even now engaged in ex-
ecuting it. He was, therefore, ordained by God as the Re-
deemer, the Savior, the King, and, (under God,) the Head of
the heirs of salvation. It would have been neither just nor
reasonable, that he who had midergone such vast labors, and
endured such great sorrows, who had performed so many mir-
acles, and who had obtained through his merits so many be-
nefits for us, should ingloriously remain among us in meanness
and obscurity, and should be dismissed by us without honor.
It was most equitable, that he should in return be acknowl-
edged, worshiped, and invoked, and that lie should receive
those grateful thanks which are due to him for his benefits.
But how shall we be able to adore, worship and invoke him,
unless " we helieve 07i him f How can we helieve in him, un-
less we hear of him f And how can we hear concerning him^''
except he be revealed to us by the word? (Rom. x, 14.)
From this cause, then, arose the necessity of making a revela-
tion concerning Jesus Christ ; and on this account two objects,
(that is, God and his Christ,) are to be placed as a foundation
to that Theology which will sutficiently contribute towards the
salvation of sinners, according to the saying of om* Savior
Christ : '' And this is life eternal, that they might Inow thee,
the only true God, and Jesus Christ, whom thou hast sent^
(John xvii, 3.) Indaed, these two objects are not of such a
nature as that the one may be separted from the other, or that
the one may be collaterally joined to the other ; but the latter
THE OBJECT OF TUFX)LOGY. 69
of them Is, in a proper and suitable manner, subordinate to the
former. Here then M^e have a Theology, wliich, from Ciikist,
its object, is most rightfully and deservedly termed Christian,
wliich is manifested not by the law, but in the earliest ages by
promise, and in these latter days by the Gospel, which is call-
ed that '-^ of Jesus Christ^'''' although the words (Christian
and legal) are sometimes confounded. But let us consider
the union and the subordination of both these objects.
I. Since we have God and his Christ for the object of our
Christian Theology, the maimer in which legal Theology ^
explains God unto us, is undoul)tedly much amplified by this
addition, and our Theology is thus infinitely ennobled above
that which is legal.
For God has unfolded in Christ all his own goodness. " For
it pleased the Father, that in Jlim should all fullness dwell f"^
(Col. i, 19,) and that the '■'■fdlness of the Godhead should
dwell in Mm^'' not by adumbration or according to the shad-
ow, but " hodily ;" For this reason he is called " the image
of the invisihle God f (Col. i, 15,) " the brightness of his Fa-
therms glonj, and the exj^ress image of his person^'' (Heb.i, 3,)
in whom the Father condescends to afford to us his infinite
majesty, his immeasurable goodness, mercy and philanthropy,
to be contemplated, beheld, and to be touched and felt; even as
Christ himselfsays to Philip, ''''He that hath seen me, hath seen
the Father^ (John xiv, 9.) For those things which lay hidden
and indiscemable within the Father, like the fine and deep
ti*aces in an engraved seal, stand out, become prominent, and
may be most clearly and distinctly seen in Christ, as in an
exact and protuberant impression, formed by the ai)plication
of a deeply engmved seal on the substance to be impressed.
1. In this Theology God tnily appears, in the highest de-
gree, the best and the greatest of Beings : (1.) The eest, be-
cause he is not only willing, as in the former Theology, to
communicate himself (for the happiness of men,) to those who
correctly discharge their duty, but to receive into his liivor and
to reconcile to himself those who are sinnere, wicked, unfruit-
ful, and declared enemies, and to bestow eternal life on them
when they repent. (2.) The greatest, because he has not
70 JAilES AEMINIUS.
only produced all things from nothing^ through the annihila-
tion of the latter^ and the creation of the former, but because
he has also effected a triumph over sin, (which is far more nox-
"^ions than nothing, and conquered with greater difficulty,) by
graciously pardoning it, and powerfully '"'' putting it away /"
and because he has '•''hrought in everlasting righteousness^^'' by
means of a second creation, and a regeneration which far ex-
ceeded the capacity of " tJie law that acted as schoolmaster^
(Gal. iii, 24.) For this cause Christ is called " the vnsdom and
the poiuer of God^'' (1 Cor, i, 24,) far more illustrious than
the wisdom and the power which were originally displayed in
the creation of the universe. (3.) In this Theology, God is
described to us as in every respect immutable, not only in re-
gard to his nature but also to his will, which, as it has been
manilested in the gospel, is peremptory and conclusive, and,
being the last of all, is not to be corrected by another will.
For " t/t'6W5 Christ is the same^ yesterday^ to-day^ and for-
ever j (Ileb. xiii, 8,) hy lohorn God, hath in these last days spo-
ken imto us?'' (Heb. i, 2.) Under the law, the state of this
matter was very different, and that greatly to our ultimate ad-
vantage. For if the will of God unfolded in the law had been
fatal to us, as well as the last exjiression of it, we, of all men
most miserable, should have been banished forever from God
himself on account of that declaration of his will ; and our
doom would have been in a state of exile from our salvation.
J I would not seem in this argument to ascribe any mutability
to the will of God. I only place such a termination and boun-
dary to his will, or rather to something willed by him, as was
by himself before affixed to it and predetenniued by an eter-
nal and peremptory decree, that thus a vacancy might be
made for a " hetter covenant cstahlished on hetter promises^
(Heb. vii, 22; viii, 6.)
2. This Theology offers God in Clirist as an object of our
sight and knowledge, with such clearness, sjjlendor and plain-
ness, that " we^ vnth open face ^ heholding as in a glass the glo-
ry of the Lord^ are changed into the same image from glm'y
to glory ^ even as l>y the Spirit of the LordP (2 Cor. iii, 18.)
In comparison with this brightness and glory, which was so
TUE OBJECT OF THEOLOGY. Tl
pre-eminent and siirpassing, the law itself is said not to have
been either bright or glorious : For it " had no glory in this
respect^ hy reason of the glory that excellethP (2 Cor. iii, 8.)
This was indeed " the ic'isdoni of God which was Icept secret
since the world legan ;" (1 Cor. ii, Y. Rom. xvi, 25.) Great
and inscrutable is this mystery : yet it is exhibited in Christ
Jesus, and '"''made manifesf'' with such luminous clearness,
that God is said to have been ^''manifest in the jicsh^'' (1 Tim,
iii, IC,) in no other sense than as though it M'ould never have
been jjossible for him to be manifested without the flesh ; for
the express purpose " that the eternal life which was iciih the
leather, A^D the word of UTRwhichwas from the hegi7ining
with God^ might he heard with our ears ^ seen with o%ir eyes^
and handled icith our liandsP (1 John i, 1, 2.)
3. The object of our theoloc-y beina; clothed in tliis manner,
60 abundantly fills the mind and satisfies the desire, that the
apostle openly declares, he was deteniiined " to hioio nothing
among the Corinthia7is^ save Jesus Christy and him crucified^
(1 Cor. ii, 2.) To the Phillipians he says, that he " counted
all things hut loss for tJie excellency of the hnoidedge of Chriit
Jesus / for xohom he had suffered the loss of all things^ and
he counted them hut dung that he might know Christ, and the
powe?' of his resurrection, and the felloioshij) of his suffer-
ings.''^ (Phil, iii, 8, 10.) Nay, in the knowledge of the ob-
ject of our theology, modified in this manner, all true glory-
ing and just boasting consist, as the passage which we before
quoted from Jeremiah, and the purpose to which St. Paul has
accommodated it, most plainly evince. This is the manner in
Mhich it is expressed : "Z^^^ him that glo7icth glory in this,
that he understandetli and hioweth me, tltat I am the Lord
which exercise loving Mndness, judgment and righteousness in
the earth.'''' (Jer. ix, 24.) "When you hear any mention of
mercy, your thoughts ought necessarily to revert to Christ, out
of whom "6W is a consuming fire^'' to destroy the sinners of
the earth. (Deut. iv. 24- ; Ileb. xii, 29.) The way in which
St. Paul has accommodated it, is this : '■''Christ Jesus is made
unto us hy God, wisd</rn, and righteousness, and sanctifcafio^i,
a/nd redemption ; that, accoiding as it is written, He that glo-
72 JAMES ARlSHNroS.
rieth^lethim glory in the Lord P'' (1 Cor. i, 30,31.) Kor
is it woudei'ful, that tlie mind should desire to " hnow no-
thivig save Jesus Christ^'' or that its otherwise insatiable desire
of knowledge should rej^ose itself in him, since in him and in
his gospel " «r6 Jtldden all the treasures of wisdom and knowl-
edge^ (Col. ii, 3, 9.)
II. Having finished that part of our subject which related
to this Union, let us now proceed to the Subordination which
subsists between these two objects. We will first inspect the
nature of this subordination, and then its necessity :
First. Its nature consists in this, that every saving com-
munication which God has with us, or which we have with
God, is performed by means of the intervention of Christ.
1. The communication which God holds with us, is (i.) ei-
ther in his benevolent aflection towards us, (ii.) in his gra-
cious decree concerning us, or, (iii.) in his saving efficacy
in us. In all these particulars, Christ comes in as a mid-
dle man between the parties. For (i.) when God is willing
to communicate to us the affection of his goodness and mercy,
he looks upon his Anointed One, in whom, as " his heloved^
he makes us aecej^ted, to the upraise of the glory of his graced
(Eph. i, 6.) (ii.) When he is pleased to make some gracious
decree of his goodness and mercy, he interposes Christ between
the purpose and the accomplishment, to announce his pleas-
ure ; for " Ijy Jesus Christ he predestinates us to the adoption
of children^ (Eph.i,5,) (iii.) When he is willing out of this
abundant affection to impart to us some blessing, according to
his gracious decree, it is through tlie intervention of the same
Divine person. For in Christ as our Head, the Father has
laid up all these treasures and blessings ; and they do not de-
scend to us, except through him, or rather by him, as the Fa-
ther's substitute, wdio administers them w^ith authority, and dis-
tributes them according to his own j^leasure.
2. But the communication which we have with God, is also
made by the intervention of Christ. It consists of three degrees
— access to God, cleaving to him, and the enjoyment of him.
These three particulars become the objects of our present con-
sideration, as it is possible for them to be brought into action
THE OBJECT OF THEOLOGY. 73
in tliis state of human existence, and as they may execute
their functions by means of faith, hope, and that charity which
is the oft'spring of faith.
(1.) Three things are necessary to this access ; (i.) that God
be in a j^hice to whicli we may approach ; (ii.) tluit the path
by which we may come to him ])e a high-way and a safe one ;
and (iii.) tliat liberty be granted to us and bokhiess of access.
All these facilities have been procured for us by the mediation
of Christ, (i.) For the Father dwelleth in light inaccessible,
and sits at a distance beyond Clirist on a throne of rigid jus-
tice, which is an object much too formidable in appearance for
the gaze of sinners ; yet he hath appointed Christ to be " a
propitiatory through faith in his hlood ;'''' (Eom. iii, 25,) by
whom the covering of the ark, and the accusing, convincing,
and condemning power of the law which was contained in that
ark, are taken away and removed as a kind of veil from before
the eyes of the Divine Majesty ; and a throne of grace has
been established, on which God is seated, " with whom in
Christ we have to doP Thus has the Father in the Son been
made sj^'poCiToc:, " easy of access to us." (ii.) It is the same
Lord Jesus Christ who " hath not only through his flesh conse-
crated for us a new and living way^'' by wdiich we may go
to the Father, (TIeb. x, 20,) but who is likewise " himself the
waf which leads in a direct and unerring manner to the Fa-
ther. (John xiv, 6.) (iii.) " By the hlood of Jesus'"' we have
liberty of access, nay we are permitted " to enter into the holi-
est,'''' and even " within the veil whither Christ, as a High
Pi'iest presiding over the house of God and our fore runner,
is entered for us.^'' (Heb. v, 20,) that '-'"we may draw near with
a true heart, inthe sacred and full assurance of faith, (x, 22,)
and may with great confidence of mind " come loldly unto the
throno, of graced (iv, 16.) Have we therefore prayers to
offer to God ? Christ is the High Priest who displays them
before the Father. lie is also the altar from which, after be-
ing placed on it, they will ascend as incense of a grateful odor
to God our Father. Are sacrifices of thanksgiving to be offer-
ed to God ? They must be offered through Christ, otherwise
" Godwin not accept them at our hands.'''' (Mai. i, 10.) Are
74 JAMES AKMusrms.
good works to be performed ? "We must do tliem through the
Spirit of Christ, that thej may obtain the recommendation of
him as their author ; and they must be sprinkled with his
blood, that they may not be rejected by the Father on account
of their deficiency.
(2.) But it is not sufficient for us only to approach to God;
it is likewise good for us to elective to liim. To confirm this act
of cleaving and to give it perpetuity, it ought to depend upon a
communion of nature. But with God we have no such com-
munion. Christ, however, possesses it, and we are made pos-
sessors of it with Christ, '''"who partook of our flesh and lAoodP
(Heb. ii, 14.) Being constituted our head, he imparts unto
us of his Spirit, that we, (being constituted his members, and
cleaving to him as '"''flesh of his flesh and hone of his hone^'')
may be one with him, and through him with the Father, and
with both may become " one SijiritP
(3.) Tlis enjoyment remains to be considered. It is a true,
solid and durable taste of the Divine goodness and sweetness
in this life, not only perceived by the mind and understanding,
but likewise by the heart, which is the seat of all the affections.
Neither does this become ours, except in Christ, by whose Spirit
dwelling in us that most divine testimony is pronounced in
our hearts, that " we are the cJiildren of God^ and heirs of
eternal life.^'' (Rom. viii, 16.) On hearing this internal testi-
mony, we conceive joy ineffable, ^'■possess our souls in hope
andj9a^2'<??i<?(?," and in all our straits and difficulties we call
upon God and cry, Abba Father, with an earnest expecta-
tion of our final access to God, of the consummation of our
abiding in him and uur cleaving to him, (by which we shall
have '■'all in all^''^) and of the most blessed fruition, which
will consist of the clear and unclouded vision of God himself.
But the third division of our present subject, will be the j)rop-
er ])lace to treat more fully on these topics.
Secondly. Having seen the subordination of both the ob-
jects of Christian Theology, let us in a few words advert to
its NECESSITY. This derives its origin from the comparison of
our contagion and vicious depravity, with the sanctity of God
that is incapable of defilement, and with the inflexible rigor
THE OBJECT OF THEOLOGY. T5
of bis justice, which completely separates us from him by a
gulf so great as to render it impossible for us to be united
together while at such a vast distance, or for a passage to be
made from us to him — unless Christ had trodden the wine
press of the wrath of God, and by the streams of his most
precious blood, plentifully flowing froui the pressed, broken,
and dis])arted veins of his body, had lilled up that otherwise
impassable gulf, "a;i(7 had ])ur<jcd our co7i-wiences, sjrrmlded
with this his man hlood^ from all dead worlcs ;" (Ileb. ix, 1-i,
22,) that, being thus sanctified, we might approach to " the
licing God and might serve him %oithout fear^ in holiness
and righteousness hefore hi)n, all the days of our life." (Luke
i, 75.)
But such is the great necessity of this subordination, that,
unless our faith be in Christ, it cannot be in God : The Apostle
Peter says, " jB// him we helieve in God^ that raised him up
from the dead, and gave him glory ; that your faith and hope
might he in God:'' (1 Peter, i, 21.) On this account the faith
also which we have in God, was prescribed, not by the law,
but by the gospel of the grace of our Lord Jesus Christ, which
is ])roperly " tlie word of faith'''' and " the word of promised
The consideration of this necessity is of infinite utility, (i.)
both in producing confidence in the consciences of believers,
trembling at the sight of their sins, as appears most evidently
from our preceding observations ; (ii.) and in establishing the
necessity of the Christian Keligion. I account it necessary to
make a few remarks on this latter topic, because they are
required by the nature of our present purpose and of the
Christian Keligion itself.
I observe, therefoi-e, that not only is the intervention of
Christ necessary to obtain salvation from God, and to impart
it unto men, but the faith of Christ is also necessary to quality
men for receiving this salvation at his hands ; not that faith in
Christ by which he may be a])prehended under the general
notion of the wisdom, power, goodness and mercy of God, but
that faith which was announced by the Apostles and recorded
in their writings, and in such a Savior as was preached by
those primitive heralds of salvation.
76 JASIES ARIVONIUS.
I am not in the least influenced by the argnment by which
some persons profess themselves induced to adopt the opinion,
" that a faith in Christ thus particular and restricted, which is
required from all that become the subjects of salvation, agrees
neither with the amplitude of God's mercy, nor with the con-
ditions of his justice, since many thousands of men depart out
of this life, before even the sound of the Gospel of Christ has
reached their ears." For the reasons and terms of Divine
Justice and Mercy are not to be determined by the limited and
shallow measure of our capacities or feelings ; but we must
leave with God the free administration and just defence of
these his own attributes. The result, how^ever, will invariably
jDrove to be the same, in what manner soever he may be pleased
to administer those divine properties — ^for, " lie %inll always
overcome when he is judged.'''' (Eom, iii, 4.) Out of his
word we must acqnire our wisdom and information. In
primary, and certain secondary matters this word describes —
the NECESSITY of faith in Christ, according to the appointment
©f the just mercy and the merciful justice of God. " He that
helieveth on the Son, hath everlasting life / and he thatheliev-
eth not the So7i, shcdl not see life ^ hut the lorath of God ahi'
deth on himP (John iii, 36.) This is not an account of the
first kindling of the wrath of God against this willful unbeliever;
for he had then deserved the most severe expressions of that
wrath by the sins which he had previously committed against
the law ; and this wrath " abides ujpon him)'' on account of his
continued unbelief, because he had been favored with the
opportunity as well as the power of being delivered from it,
through faith in the Son of God. Again : ''^ If ye believe not
that I am he, ye shcdl die in yoiir sins^ (John viii, 24.)
And, in another passage, Christ declares, " This is life eternal,
that they might I'noiv thee the only true God, and Jesus Christ
whom thou hast sentP (John xvii, 3.) The Apostle says,
" It jplcased God hy the foolishness of pi'caching to save them
that helieve.'''' That preaching thus described is the doctrine
of the cross, " to the Jews a stumhling hloch and unto the
Greelis foolishness : hut unto them which are called hoth Jews
and Greelxs, Christ the power of God and the vnsdom of God:''''
Tira OBJECT OF THEOLOGY. 77
(1 Cor. i, 21, 23, 24.) This wisdom and this power are not
those attributes wliit-h God employed when he formed the
world, tor Christ is here i)lainly distinguished from them ; but
they are the wisdom and the power revealed in that gospel
which is eminently " the power of God unto salvation to every
one that helievethy (Rom. i, 16.) Not only, therefore, is the
cross of Christ necessary to solicit and procure redemption,
but the faith of the cross is also necessary in order to obtain
possession of it.
The necessity of faith in the cross does not arise from the
circumstance of the doctrine of the cross being preached and
propounded to men ; but, since faith in Christ is necessary
according to the decree of God, the doctrine of the cross is
preached, that those who believe in it may be saved. Not
only on account of the decree of God is faith in Christ neces-
sary, but it is also necessary on account of the promise made
unto Christ by the Father, and according to the covenant
which was ratified between both of them. This is the word of
that promise : '''' Ash of me^ and I will give thee the Heathen
for thine inheritance.'''' (Psalm ii, 8.) But the inheritance of
Christ is the multitude of the faithful ; " the iKople., who., in
the days of his power shall willingly come to him in the heau-
ties of holiness^ (Psalm ex, 3.) " In thee shall all nations
hehlessedf so tlien they which he of faith are llessed with
faithful Abraham.'''' (Galat. iii, 8, 9.) In Isaiah it is like-
wise declared, " WJien thou shall make his soid an offering f(yr
sin, he shall see his seed. lie shall prolong his days, and the
pleasure of the Lord shall prosper in his hands. lie shall see
of the travail of his soul, and shall he satisfied: hy the knowl-
edge of himself [which is faith in hiiri\ shall my righteous
servant justify many j for he shall hear their iniquities.''''
(Isa. liii, 10, 11.) Christ adduces the covenant which has
been concluded with the Father, and founds a plea upon it
when he says, " Father, glorify thy Son y that thy Son also
may glorify thee : as tJiOu hast given him power over all flesh,
that he should give etomal life to as many as thou hast given
him. And this is life eternal,'''' &c., (&c. (John xvii, 1, 2, 3, 4.)
Christ therefore by the decree, the promise and the cove-
Ya JAMES AHMINirS.
j\ant of the Father, has been constitnted the Savior of all that
believe on him, according to the declaration of the Apostle :
" And heing made perfect^ he hecame the author of eternal
salvation^ to all them that obey himP (Heb. v, 9.) This is
the reason why the Gentiles without Clirist are said to Tdc
'''' aliens f won the commonioealth of Israel^ and strangers
from the covenants of promise^ hainng no hope^ and without
God in the loorldP Yet through faith " those who some time
were thus afar off and in darkness''' are said to be made nigh,
and " are now light in the Lord.'''' (Epli. ii, 12, 13, and v, 8.)
It is requisite, therefore, earnestly to contend for the neces-
sity of the Christian Religion, as for the altar and the anchor
of our salvation, lest, after we have suffered the Son to be
taken away from us and from our faith, we should also be
deprived of the Father: " For lohosoever denieth the Son, the
same hath not the Father^ (1 John ii, 23.) But if we in the
slightest degree connive at the diminution or limitation of
this necessity, Christ himself will be brought into contempt
among Christians, his own professing people ; and will at
length be totally denied and universally renounced. For it is
not an aifair of difficulty to take away the merit of salvation,
and the power to save from nm to whom we are not compelled
by any necessity to offer our oaths of allegiance. Who be-
lieves, that it is not necessary to return thaiks to him who has
conferred a benefit ? iSTay, who will not openly and confi.
dently profess, that he is not the Author of salvation whom it
is not necessary to acknowledge in that capacity ? The union,
therefore, of both the objects, God and Chkist, must be strongly
urged and enforced in our Christian Theology ; nor is it to be
endured that under any pretext they be totally detached and
removed from each other, unless we wish Christ himself to be
separated and withdrawn from us, and for us to be deprived
at once of him and of our own salvation.
The present subject would require us briefly to j^resent to
your sight all and each of those parts of which the considera-
tion of this object ought to consist, and the order in which
they should be placed before our eyes ; but I am unwilling to
THE OB.TECT OF THEOLOGY. 79
detain tins most fainons and crowded auditory by a more prolix
oration.
Since, tlierefore, thus wonderfully great are the dignity,
majesty, splendor and plenitude of Theology, and especially
of om' Christian Theology, by reason of its double object which
is God and Christ, it is just and proper that all those who
fflorv in the title of " men formed in the image of God," or in
the far more august title of " Christians" and " men regener-
ated after the image of God and Christ, should most seriously
and with ardent desire apply themselves to the knowledge of
this Theology; and that the}^ should think no object more
worthy, pleasant, or useful than this, to engage their laborious
attention or to awaken their energies. For what is more
w-orthy of man, who is the image of God, than to be perpetu-
ally reflecting itself on its great archetype? What can be
more pleasant, than to be continually irradiated and enlight-
ened by tlie salutary beams of his Divine Pattern ? "What is
more useful tiian, by such illumination, to be assimilated yet
more and more to the Heavenly Original I Indeed there is
not anv thino; the knowled2;e of which can be more useful than
this is, in the very search for it ; or, when discovered, can be
more profitable to the possessor. What employment is more
becoming and honorable in a creature, a servant, and a son
than to spend whole days and nights in obtaining a knowledge
of God his Creator, his Lord, and his Father? What can be
more decorous and comely in those who are redeemed by the
blood ot Christ, and who are sanctified by his Spirit, than dil-
igently and constantly to meditate upon Christ, and always to
carry him about in their minds, and hearts, and also on their
tongues ?
I am fully aware that this animal life requires the discharge
of various functions ; that the superintendence of them must be
entrusted to those persons who will execute each of them to
the common advantage of the republic; and that the knowl-
edge necessary for the right management of all such duties, can
only be acquired by continued study and much labor. But if
the very persons to whom the management of these concerns
Las been officially committed, will acloiowledge the impoitant
80 JAMES AEMINIUS.
principle — tliat in preference to all others, those things should
he sought ivhich appertain to the hingdom of God and his
righteousness, (Matt, vi, 33,) they will confess that their ease
and leisure, their meditations and cares, should yield the pre-
cedence to this momentous study. Though David himself was
the king of a numerous people, and entangled in various wars,
yet he never cease 1 to cultivate and pursue this study in pre-
ference to all others. To the benefit wliich he had derived
from such a judicious practice, he attributes the portion of wis-
dom which he had obtained, and which was " greater than
that of his enemies^'''' (Psalm cxix, 9S,)and by it also " he had
more understo/nding than all his teachersP (99.) The three
most noble treatises which Solomon composed, are to the pres-
ent day read by tlie Church with admiration and thanksgiving ;
and they testify the great advantage which the royal author
obtained from a knowledge of Divine things, while he was the
chief magistrate of the same jDeople on the throne of his Fath-
er. But since, according to the opinion of a Roman Empe-
ror, " nothing is more difficult than to govern well," what just
cause will any one be able to ofier for the neglect of a study,
to which even kings could devote their time and attention ?
l!^or is it wonderful that they acted thus ; for they addicted
themselves to this profitable and pleasant study by the com-
mand of God ; and the same Divine command has been impo-
sed upon all and each of us, and is equally binding. It is one
of Plato's observations, that " commonwealths would at length
enjoy happiness and j)rosperity, either when their princes and
ministers of state become jDhilosophers, or when philosophers
were chosen as ministers of state and conducted the afitiirs of
government." We may transfer this sentiment with far great-
er justice to Theology, which is the true and only wisdom in
relation to things Divine.
But these our admonitions more particularly concern you,
most excellent and learned youths, who, by the wish of your
parents or patrons, and at your own express desire, have been
devoted, set apart, and consecrated to this study ; not to culti-
vate it merely with diligence, for the sake of promoting your
own salvation, but that you may at some future period be qual-
THE OBJECT OF TTIEOLOGY.
81
ified to engage in tlie eligible occupation, (which is most pleas-
ing to God,) of teaching, instructing, and edifying the Church
of the saints — '''"which is the hody of Christy and the fullness
of him that filleth all in all:' (Ei)h. i, 23.) Let tlie extent
and the majesty of the object, which by a deserved right enga-
ges all our powers, be constantly placed before your eyes ;
and suffernothing to be accounted more glorious, than to spend
whole days and nights in acquiring a knowledge of God and
his Christ, since true and allowable glorying consists in this Di-
vine knowledge. Reflect what great concerns those must be
into which angels desire to look. Consider, likewise, that
you are now forming an entrance for yourselves into a com-
munion, at least of name,* with these Heavenly Beings, and
that God will in a little time call you to the employment for
which you are preparing, which is one great object of my hopes
and wishes concerning you.
Propose to youi-selves for imitation that chosen instrument
of Christ, the Apostle Paul, whom you with the greatest w^il-
lingness acknowledge as your teacher, and who professes him-
self to be inflamed with such an intense desire of knowing
Christ, that he not only held every worldly thing in small es-
timation whcm put in competition with this knowledge, but
also " suffered the loss of all things^ that he might loin the
hioioledge of Christ.'''^ (Phil, iii, 8.) Look at Timothy, his
disciple, whom he felicitates on this account — " that from a
child he had hnmoii the holy scriptures.'''' (2 Tim. iii, 15.)
You have already attained to a share in the same blessedness ;
and you will make further advances in it, if you determine to
receive the admonitions, and to execute the charge, which that
great teacher of the Gentiles addresses to his Timothy. But
this study requires not only diligence, but holiness, and a sin-
cere desire to please God. For the object which you handle,
into which you are looking, and which you wish to know, is
sacred — nay, it is the holy of holies. To pollute sacred things,
is highly indecent; it is desirable that the pei'sons by whom
such things are administered, should communicate to them no
• In refcrcnc* to the word ang«lii«y which signiflcs both an angel and a tneaaenger.
6 VOL. I.
82 JAMES AEMINIUS.
taint of defilement. The ancient Gentiles when about to ofler
sacrifice were accustomed to exclaim,
" Far, far from hence, let the profane depart 1"
This caution should be re-iterated by you, for a more solid
and lawful reason when you proceed to offer sacrifices to God
Most High, and to his Christ, before whom also the holy choir
of angels repeat aloud that thrice-hallowed song, " Iloly^ holy^
holy^ Lo7'd God Almighty /" AYhile you are engaged in this
study, do not suffer your minds to be enticed away by other
pursuits and to different objects. Exercise youselves, contin-
ue to exercise yourselves in tliis, with a mind intent upon
what has been proposed to you according to the design of this
discourse. If you do this, in the course of a short time you
will not repent of your labor ; but you will make such progress
in the way of the knowledge of the Lord, as wnll render you
useful to others. For " the secret of the Lord, is toith them
that fear liimP (Psalm xxv, 14.) Nay, from the very cir-
cumstance of this unremitting attention, you will be enabled
to declare, that you " have ehosen the good ])art which alone
shall not he taken away from you^'^ (Lukex, 42,)but which will
daily receive fresh increase. Your minds will be so expanded
by the knowledge of God and of his Christ, that they will
hereafter become a most ample habitation for God and Christ
through the Spirit. I have finished. •
OllATlON III.
THE AUXnOR AXD THE END OF THEOLOGY.
TiiEY wlio are conversant with the demonstrative species of
oratory, and choose for themselves any subject of praise or
bhime, must generally be engaged in removing from them-
selves, M-liat very readily assails the minds of their auditors, a
suspicion that they are impelled to speak by some immoderate
feeling of love or hatred ; and in showing that they are influ-
enced rather by an a})proved judgment of the mind ; and that
they have not followed the ardent flame of their will, but the
clear light of their understanding, which accords with the na-
tm-e of the subject which they are discussing. But to me such
a coui-se is not necessary. For that which I have chosen for
the subject of my commendation, easily removes from me all
ground for such a suspicion.
I do not deny, that here indeed I yield to the feeling of love ;
but it is on a matter which if any one does not love, he hates
himself, and perfidiously prostitutes the life of his soul. Sa-
cred Theology is the subject whose excellence and dignity I
now celebrate in this brief and unadorned Oration ; and which,
I am convinced, is to all of you an object of tlie greatest regard.
Nevertheless, I wish to raise it, if possible, still higher in your
esteem. This, indeed, its own merit demands ; this the nature
of my office requires. Nor is it any part of my study to am-
plify its dignity by ornaments borrowed from other objects ;
84 JAMES AE]SnNTUS.
for to the perfection of its beauty can be added nothing ex-
traneous that would not tend to its degradation and loss of its
comeliness. I onlj display such ornaments as are, of them-
selves, its best recommendation. These are, its object, its au-
THOK, its END, and its certainty. Concerning tlie object, we
have already declared whatever the Lord had imparted ; and
we will now speak of its author and its end. God grant that
I may follow the guidance of this Theology in all respects, and
may advance nothing except what agrees with its nature, is
worthy of God and useful to you, to the glory of his name,
and to the uniting of all of us together in the Lord, I pray
and beseech you also, my most excellent and courteous hear-
ers, that you will listen to me, now when I am beginning to
speak on the Author and the End of Theology, with the same
degree of kindness and attention as that which you evinced
when you heard my preceding discourse on its object.
Being about to treat of the Author, I will not collect to-
gether the lengthed reports of his well merited praises, for with
you this unnecessary. I will only only declare (1.) Who the
Author is ^' (2.) In what respects he is to he considered f' (3.)
Which of his 'properties were employed Ijy him in the revela-
lation of Theology / mid (4.) In what manner he has made
it Icnown.
I. We have considered the object of Theology in regard
to two particulars. And that each part of our subject may
properly and exactly answer to the other, we may also consid-
er its Author in a two-fold respect — that of legal and of evan-
gelical Theolgy. In both cases, the same person is the au-
- thor and the object, and the person who reveals the doctrine
is likewise its matter and argument. This is a peculiarity that
belongs to no other of the numerous sciences. For although
all of them may boast of God, as their Author, because he is
a God of knowledge; yet, as we have seen, they have some
other object than God, which something is indeed derived from
him and of his production. But they do not partake of God
as their efficient cause, in an equal manner with this doctrine,
which, for a particular reason, and one entirely distinct from
that of the other sciences, lays claim to God as its Author.
ArTUOR AND END OF TUEOLOOT. 85
God, tlicrefore, is the author of legal Theology ; God and his
Christ, or God in and throu^^h Christ, is the Author of that
which is evangelical. For to this the scripture bears witness,
and thus the very nature of the object requires, botli of which
we will separately demonstrate.
1. Script\n-e describes to us the Author of legal theology
before the fall, in these words : " And the Lord God com-
manded the man, saying. Of every tree of the garden thou
mayest freely eat ; but of the tree of the knowledge of good
and evil, thou shalt not eat of it:" (Gen. ii, IG, IT.) A
threat was added in express words, in case the man should
transgress, and a promise, in the type of the tree of life, if he
complied with the command. But there are two things,
which, as they preceded this act of legislation, should have
been previously known by man: (1.) The nature of God,
which is wise, good, just, and jDOwerful ; (2.) The authority by
which he issues his commands, the right of which rests on the
act of creation. Of both these, man had a previous knowl-
edge, from the manifestation of God, who tamiliarly conversed
with him, and held communication with his own image
through that Spirit by whose inspiration he said, "This is now
bone of my bones, and flesh of my flesh." (Gen. ii. 23.) The
apostle has attributed the knowledge of both these things to
faith, and, therefore, to the manifestation of God. He speaks
of tlie former in these words : " For he tliat cometh to God
must have believed [so I read it,] that he is, and that he is a
rewarder of them that diligently seek him.""' (Ilcb. xi, G.) If
a rewai'der, thereibre, he is a wise, good, just, powerful, and
provident guardian of human affairs. Of the latter^ bespeaks
thus : " Through faith we understand that the world was fra-
med by the word of God, so that things which are seen were
not made of things which do a])pear." (Ileb. xi. 3.) And
although that is not expressly and particularly stated of the
moral law, in the primeval state of man ; yet, when it is af-
firmed of the typical and ceremonial law, it must be also un-
derstood in reference to the moral law. For the tyj)ical and
ceremonial law was an experiment of obedience to the moral
law, that was to be tried on man, and the acknowledgement
SQ JAMES AEMINIUS.
of his obligation to obey the moral law. This appears still
more evidently in the repetition of the moral law by Moses
after the fall, which was specially made known to the people
of Israel in these words : "And God spake all these words :"
(Exod, XX, 1,) and "What nation is there so great that hath
statutes and judgments so righteous as all this law, which I
set before you this day ?" (Deut. iv, 8.) But Moses set it
before them according to the manifestation of God to him,
and in obedience to his command, as he says : " The secret
things belong unto the Lord our God ; but those things which
are revealed belong unto us and to our children forever, that
we may do all the words of this law." (Deut. xxix, 29.) And
according to Paul, " That which may be known of God, is
manifest in them ; for (rod hath shewed it unto them." (Rom.
i, 19.) . . . '
2. The same thing is evinced by the nature of the object.
For since God is the Author of the universe, (and that, not by
a natural and internal operation, but by one that is voluntary
and external, and that imparts to the work as much as he
chooses of his own, and as much as the nothing^ from which
it is produced, will permit,) his excellence and dignity must
necessarily far exceed the capacity of the universe, and, for
the same reason, that of man. On this account, he is said in
scripture, " to dwell in the light unto which no man can ap-
proach," (i Tim. vi, 16,) which strains even the most acute
sight of any creature, by a brightness so great and dazzling,
that the eye is blunted and overpowered, and would soon be
blinded unless God, by some admirable process of attemper-
inai; that blaze of lio:ht, should offer himself to the view of
his creatures : This is the very manifestation before which
darkness is said to have fixed its habitation.
]!^or is he himself alone inaccessible, but "as the heavens
are higher than the earth, so are his ways higher than our
ways, and his thoughts than our thoughts." (Isaiah Iv.
9.) The actions of God are called " the ways of God," and
the creation especially is called "the beginning of the way of
God," (Prov. viii,) by which God began, as it were, to arise
and to go forth from the throne of his majesty. Those ac-
AUTHOR AND END OF THEOLOGY.
87
tions, therefore, could not liavc been made known and under-
stood, in the manner in wliicli it is aUowable to know and
understand them, except by the revelation of God. This was
also indicated before, in the term '•'•faiW whicli the apostle
employed. But the thoughts of God, and his will, (l)oth that
will which he wishes to be done by us, and that which he has
resolved to do concerning us,) are of free disposition, which
is determined by the divine power and liberty inherent in him-
self; and since he has, in all this, called in the aid of no
counselor, those thoughts and that will are of necessity " un-
searchable and past finding out." (Eom, xi, 33.) Of these,
Legal Theology consists ; and as they could not be known
before the revelation of them proceeded from God, it is evi-
dently proved that God is its Author.
To t/.is truth all nations and people assent. What com-
pelled Eadamanthus and Minos, those most equitable kings
of Crete, to enter the dark cave of Jupiter, and pretend
that the laws which they had promulgated among their sub-
jects, were brought from that cave, at the inspiration of De-
ity ? It was because they knew those laws would not meet
with general reception, unless they were believed to have
been divinely communicated. Before Lycurgus began the
work of legislation for his Laceda„nnonians, imitating the ex-
ample of those two kings, he went to Apollo at Dolphos, that
he might, on his return, confer on his laws the highest rec-
ommendation by means of the authority of the Deljihic Ora-
cle. To induce the ferocious minds of the Tioniau jjcople to
submit to religion, Numa Pompilius feigned that he had
nocturnal conferences with the goddess ^geria. These were
positive and evident testimonies of a notion which had pre-
occupied the minds of men, "that no religion except one of
divine origin, and deriving its pi-inciples from heaven, deser-
ved to be received." Such a truth they considered this,
"that no one could know God, or any thing concerning God,
except through God himself."
2. Let us now look at Evangelical Theology. We have
made the Author of it to be Christ and God, at the com-
mand of the same scriptures as those which establish the
bo JAMES AKRnNroS.
divine claims of Legal Theology, and because tlie nature of
the object requires it with the greater justice, in proportion
as that object is the more deeply hidden in the abyss of the
divine wisdom, and as the human mind is the more closely
suiTOunded and enveloped with the shades of ignorance.
(1.) Exceedingly numerous are the passages of scripture
which serve to aid and strengthen us in this opinion. We
will enumerate a few of them : First^ those which ascribe the
manifestation of this doctrine to God the Fathek ; Then^
those which ascribe it to Christ. " But we," says the apostle,
"speak the wisdom of God in a mystery, even the hidden
wisdom, which God ordained before the world unto our glory.
But God hath revealed it unto us by his Spii'it." (1 Cor. ii, Y,
10.) The same apostle says, " The gospel and the preaching
of Jesus Christ, according to the revelation of the mystery,
which was kept secret since the world began, but now is made
manifest by the scriptures of the prophets, according to the
commandment of the everlasting God." (Eom. xvi, 25, 26.)
When Peter made a correct and just confession of Christ, it
it was said to him by the Savior, " Flesh and blood hath not
revealed it unto thee, but my Father which is in heaven."
(Matt, xvi, IT.) John the Baptist attributed the same to
Christ, saying, " The only begotten Son, which is in the bo-
som of the Father, he hath declared God to us." (John i, 18,)
Christ also ascribed this manifestation to himself in these
words : " No man knoweth the Son but the Father ; neither
knoweth any man the Father save the Son, and he to whom-
soever the Son will reveal him." (Matt, xi, 27.) And, in
another place, " I have manifested thy name unto the men
whom thou gavest me out of the world, and they have be-
lieved that thou didst send me." (John xvii, 6, 8.)
(2.) Let us consider the necessity of this manifestation from
the nature of its Object.
This is indicated by Christ when speaking of Evangelical
Theology, in these words : " No man knoweth the Son but
the Father ; neither knoweth any man the Father save the
Son." (Matt, xi, 27.) Therefore no man can reveal the Fa-
ther or the Sou, and yet in the knowledge of them are com-
AUTUOR AND END OF THEOLOGY.
89
prised the ^lad tidings of tlie pjospel. The Baptist is an
assertor of the necessity of this iiuiiiifostation wlien he dechires,
that " No man hath seen God at any time." (John i, 18.) It
is the loUdoDi beh)no;ing to this Theology, which is said by the
Apostle to be " hidden in a mystery, which none of the princes
of this world knew, and which eye hath not seen, nor ear
heard, neither hath it entered into the heart of man." (1 Cor.
ii, 7, 8, 9.) It does not come within the cognizance of the
understanding, and is not mixed up, as it were, with the first
notions or ideas impressed on the mind at tlie period of its
creatit)n ; it isnot acquired in conversation or reasoning; but
it is made known " in the words which the Holy Ghost teach-
eth." To this Theology belongs " that manifold wisdom of
God Mdiich niust be made known by the Church unto the
principalities and powers in heavenly places," (Ephes. iii, 10,)
otherwise it would remain unknown even to the angels them-
selves. What ! Are the deep things of God " which no man
knoweth but the Spirit of God which is in himself," explained
by this doctrine ? Does it also unfold "the length and breadth,
and depth and height" of the wisdom of God ? As the Apostle
speaks in another passage, in a tone of the most impassioned
admiration, and almost at a loss what woitls to employ in
expressing the fullness of this Theology, in which are proposed,
as objects of discovery, " the love of Christ which passeth
knowledge, and the peace of God which passeth all understand-
ing." (Ephes. iii, 18.) From these passages it most evidently
appears, that the Object of Evangelical Theology must have
been revealed by God and Christ, or it nuist otlierwise have
remained hidden and surrounded by perpetual darkness ; or,
(which is the same thing,) that Evangelical Theology would
not have come within the range of our knowledge, and, on
that account, as a necessary consequence, there could have
been none at all.
If it be an agreeable occupation to f.ny pei-son, (and such it
must always prove,) to look more methodically and distinctly
through each part, let him cast the eyes of his mind on those
projx'rtieso^ \\\Q Divine Nature which this Theology disi)lays,
clothed in their own appropriate mode ; let him consider those
90 JAMES ARMINIUS.
actions of God which this doctrine brings to light, and that
will of God which he has revealed in his gospel : When he
has done this, (and of much more than this the subject is
worthy,) he will more distinctly understand the necessity of
the Divine manifestation.
If any one would adopt a compendious method, let him only
contemplate Christ ; and when he has diligently observed that
admirable union of the Word and flesh, his investiture into
office and the manner in which its duties were executed ;
when he has at the same time reflected, that the whole of these
arrangements and proceedings are in consequence of the volun-
tary economy, regulation, and free dispensation of God ; he
cannot avoid professing openly, that the knowledge of all these
things could not have been obtained except by means of the
revelation of God and Christ.
But lest any one should take occasion, from the remarks
which we have now made, to entertain an unjust suspicion or
error, as though God the Father alone, to the exclusion of the
Son, were the Author of the legal doctrine, and the Father
through the Son were the Author of the Evangelical doctrine —
a few observations shall be added, that may serve to solve this
difficulty, and further to illustrate the matter of our discourse.
As God by his Wokd, (which is his own Son,) and by his
Spirit, created all things, and man according to the image of
himself, so it is likeAvise certain, that no intercourse can take
place between him and man, without the agency of the Son
and of the Holy Spirit. How is this possible, since the ad
extra works c^f the Deity are indivisible, and when the order
of operation ad extra is the same as the order of procession ad
intra f We do not, therefore, by any means exclude the Son
as the Word of the Father, and the Holy Ghost who is " the
Spirit of Prophecy," from efficiency in this revelation.
But there is another consideration in the manifestation of
the gospel, not indeed with respect to the persons testifying,
but in regard to the manner in which they come to be con-
sidered. For the Father, the Son, and the Holy Spirit, have
not only a natural relation among themselves, but another
likewise which derives its origin from the will ; yet the latter
AUTHOR AND END OF THEOLOGY. 91
entirely aa:rees with the natural relation that subsists among
them. There is an internal i)roccssion in the persons ; and
there is an cxteraal one, which is called in tiie scriptures and
in the writings of the Fathers, hy the name of " Mission" or
"sending." To the latter mode of procession, special regard
must be had in this revelation. For the Father manifests the
Gospel through his Son and Spirit, (i.) lie manifests it
through tlie Son, as to his being, sent for the purpose of per-
forming the office of Mediator between God and sinful men;
as to his being the Word made flesh, and God manifest in the
flesh ; and as to his having died, and to his being raised again
to life, whether that was done in reality, or only in the decree
and foreknowledge of God. (ii.) He also manifests it through
his Spirit, as to his being the Spirit of Christ, whom he asked
of his Father by his passion and his death, and whom he
obtained when he was raised from the dead, and placed at the
right hand of the Father.
I thiidc you will understand the distinction which I imagine
to be here employed : I will afford you an opportunity to ex-
amine and prove it, by adducing the clearest passages of
scripture to aid us in confirming it. (i.) "All things," said
Christ, " are delivered to me of my Father ; and no man
knoweth the Son, but the Father ; neither knoweth any man
the Father, save the Son." (Matt, xi, 27.) They were de-
livered by the Father, to him as the Mediator, " in whom it
was his pleasure that all fullness should dwell." (Col. i, 19.
See also ii, 9.) In the same sense must be understood what
Christ says in John : " I have given unto them the words
which thou gavest me ;" for it is subjoined, " and they have
known surely that I came out fi om thee, and they have believed
that thou didst send me." (xvii, 8.) From hence it appears,
that the Father had given those words to him as the Media-
tor : on which account he says, in another place, " He whom
God hath sent, speaketh the words of God." (John iii, 34.)
With this the saying of the Baptist agrees, " The law was
given by Moses, but grace and truth came by Jesus Christ."
(John i, 17.) But in reference to his being opposed to Moses,
who accuses and condemns sinners, Christ is considered as the
92 JAMES AEMmiUS.
Mediator between God and sinners. Tlie following passage
tends to the same point : " ]Sro man hath seen God at any
time : the onl}^ begotten Son which is in the bosom of the Fa-
ther," [that is, " admitted," in his capacity of Mediator, to the
intimate and confidential view and knowledge of his Father's
secrets,] "he hath declared him:" (John i, 18.) "For the
Father loveth the Son, and hath given all things into his
hand ;" (John iii, 35,) and among the things thus given, was
the doctrine of the gosj^el, which he was to expound and de-
clare to others, by the command of God the Father. And in
every revelation which has been made to us through Christ,
that exjDression which occurs in the beginning of the Apoca-
lypse of St. John holds good and is of the greatest validity :
" The revelation of Jesus Christ, which God gave unto him,
to shew unto his servants." God has therefore manifested
Evangelical Theology through his Son, in reference to his
being sent forth by the Father, to execute among men, and in
his name, the office of Mediator.
(ii.) Of THE Holy Spirit the same scripture testifies, that,
as the Spirit of Christ the Mediator, who is the head of his
church, he has revealed tlie Gospel. " Christ, by the Spirit,"
says Peter, " went and preached to the spirits in prison." (1
Peter iii, 19.) And what did he preach ? Repentence. This
therefore, was done through his Spirit, in his capacity of Me-
diator, for, in this respect alone, the Spirit of God exhorts to
repentance. This appears more clearly from the same Apos-
tle : " Of which salvation the prophets have enquired and
searched diligently, who prophesied of the grace that should
come unto you : searching what, or what manner of time, the
Spirit of Christ which was in them did signify, when it testi-
fied beforehand the sufferings of Christ, and the glory that
should follow," And this was the Spirit of Christ in his char-
acter of Mediator and head of the Church, which the very ob-
ject of the testimony foretold by him sufficiently evinces. A
succeeding passage excludes all doubt ; for the gospel is said
in it "to be preached by the Holy Ghost sent down from
heaven." (1 Pet. i, 12.) For he was semt down by Christ
when he was elevated at the right hand of God, as it is men-
AUTHOR AND END OF THEOLOGY. 98
tioncd ill the second chapterof the Acts of the Apostles; ^vliich
passage als^o makes for our purpose, and on that account de-
serves to have its just meaning here appreciated. This is its
phraseology, " Therefore, being by the right hand of God ex-
alted, and having received of the Father the promise of the
Holy Ghost, he hath shed forth this, which ye now see and
hear." (Acts ii, 33.) For it was by the Sjjirit that the Apos-
tles proi)hesied and spoke in divers languages. These passa-
ges miijht suflice; but I cannot omit tliat mo^t ni)l)le sentence
spoken by Cln-ist to console the minds of his disciples, who
were grieving on account of. his departure, "If I go not away
the Comforter [or rather 'the Advocate, who shall, in my
place, discharge the vicarious office,' as Tertullian expresses
himself;] If I go not away, the Comforter will not come unto
you ; but if I depart, I will send him unto you. And when
he is come he will reprove the world, ifec. (John xvi, 7, 8.)
He shall glorify me : for he shall receive of mine, and shall
shew it unto you." (14.) Christ, therefore, as Mediator,
" will send him," and he "will receive of that which belongs
to Christ the Mediator. lie shall glorify Christ," as constitu-
ted by God the Mediator and the Head of the Church ; and
he shall glorify him with that glory, which, according to the
scventeeth chapter of St. John's Gospel, Christ thought it ne-
cessary to ask of his Father. That passage brings another to
my recollection, which may be called its parallel in merit :
John says, " The Holy Ghost was not yet given ; because that
Jesus was not yet glorified." (vii, 30.) This remark was not
to be understood of the person of the Spirit, but of his gifts,
and especially that of prophecy. But Christ was glorified in
quality of Mediator : and in that glorified capacity he sends
the Holy Ghost ; therefore, the Holy Spirit was sent by Christ
as the Mediator. On this account also, the Spirit of Christ
the ^[ediator is the Author of Evangelical Prophecy. But
the Holy Ghost was sent, even before the glorification of
Christ, to reveal the Gospel. The existing state of the Church
required it at that period, and the Holy Spirit was sent to meet
that necessity. " Christ is likewise the same yesterday, to-
day and forever." (Hcb. xiii, 8.) He was also " slain from
94 JAJSIES AHMINIUS.
the foundation of the world ;" (Rev. xiii, 8,) and was, there-
fore, at that same time raised again and glorified ; but this
was all in the decree and fore-knowledge of God. To make
it evident, however, that God has never sent the Holy Spirit
to the Church, except through the agency of Christ the Medi-
ator, and in regard to him, God deferred that plentiful and
exuberant efiusion of his most copious gifts, until Christ, after
his exaltation to heaven, should send them down in a commu-
nication of the greatest abundance. Thus he testified by a
clear and evident proof, that he had formerly poured out the
gifts of the Spirit upon the Church, by the same person, as he
by whom, (when through his ascension the dense and over-
charged cloud of waters above the heavens had been disparted,)
he poured down the most plentiful showers of his graces, in-
undating and ovei'spreading the whole body of the Church.
III. But the revelation of Evangelical Theology is attribu-
ted to Christ in regard to his Mediatorshij), and to the Holy
Ghost in regard to his being the appointed substitute and Ad-
vocate of Christ the Mediator. This is done most consistently
and for a very just reason, both because Christ, as Mediator,
is placed for the ground-work of this docti-iue, and because in
the duty of Mediation those actions were to be pei formed, those
sufferings endured, and those blessings asked and obtained,
which complete a goodly portion of the matters that are disclo-
sed in the gospel of Christ. "No wonder, therefore, that Christ
in this respect, (in which he is himselfthe object of the gospel,)
should likewise be the revealer of it, and the j^erson who asks
and 2)rocures all evangelical graces, and who is at once the
Lord of them and the communicator. And since the Spirit
of Christ, our Mediator and our head, is the bond of our union
with Christ, from which we also obtain communion with
Christ, and a participation in all his blessings — ^it is just and
reasonable, that, in the respect which we have just mentioned,
Christ should reveal to our minds, and seal upon our hearts,
the evangelical charter and evidence of that faith hy lohich
he dwelleth in our hearts. The consideration of this matter
exhibits to us (1.) the cause why it is possible for God to re-
strain himself with such great forbearance, patience, and long
AUTHOR iLND END OF THEOLOGY. 95
suffering, until the gospel is obeyed by those to whom it is
preached ; and (2.) it affords great consolation to our igno-
rance and infirmities.
I tliink, my hearers, you perceive that this single view adds
no small degree of dignity to our Evangelical Theology, beside
that which it possesses from the common consideration of its
Author. If we may be allowed further to consider wliat wis-
dom, goodness and power God expended when he instituted
and revealed this Theology, it will give great imj^ortance to
our proposition. Indeed, all kinds of sciences have their ori-
gin in the wisdom of God, and are communicated to men by
bis goodness and power. But, if it be his right, (as it undoubt-
edly is,) to aj^point gradations in the external exercise of his
divine properties, we shall say, that all other sciences except
tills, have arisen from an inferior wisdom of God, and have
been revealed by a less degree of goodness and i^ower. It is
proper to estimate this matter according to the excellence of
its object. As the wisdom of God, by which he knows him-
self, is greater than that by which he knows other things ; so
the wisdom employed by him in the manifestation of himself
is greater tliau that employed in the manifestation of other
things. The goodness by which he permits himself to be
known and acknowledged by man as his Chief Good, is great-
er than that by which he imparts the knowledge of other
things. The poiocr also, by which nature is raised to the
knowledge of supernatm'al things, is greater than that by
which it is broui!;ht to investifjate thin<]!;s that are of the same
species and origin with itself. Therefore, although all the sci-
ences may boast of God as their author, yet in these particu-
lars. Theology, soaring above the whole, leaves them at an im-
mense distance.
But as this consideration raises the dignity of Theology, on
the whole far above all other sciences, so it likewise demon-
strates that Evangelical far surjDasses Legal Theology ; on
which point we may be allowed, with your good leave, to
dwell a little. The wisdom, goodness and power, by Mhich
God made man, after his own image, to consist of a rational
soul and a body, are great, and constitute the claims to prece-
96 JA]MES AKMINIUS.
dency on the part of Legal Theology. But the wisdom, good-
ness and power, by which " the Word was made flesh," (John
i, 14,) and God was manifest in the flesh," (1 Tim. iii, 16,)
and by which he " who was in the form of God took upon
himself the form of a servant," (Phil, ii, T,) are still greater,
and they are the cLaims by which Evangelical Theology asserts
its right to precedence. The wisdom and goodness, by the
operation of whicli the power of God has been revealed to sal-
vation, are great ; but that b}^ which is revealed " the power
of God to salvation to every one that believeth," (Rom. ii, 16,)
far exceeds it. Great indeed are the wisdom and goodness by
which " the righteousness of God by the law is made manifest,"
and by which the justification of the law was ascribed of debt
to perfect obedience ; but they are infinitely surpassed by the
wisdom and goodness through wdiich the righteousness of God
by faith is manifested, and through which it is determined
that the man is justified " that worketh not, but [being a sin-
ner,] believeth on him wdio justifieth the ungodly," according
to the most glorious riches of his grace. Conspicuous and ex-
cellent were the wisdom and goodness which appointed the
manner of union with God in legal rightousness, performed
out of conformity to the image of God, after which man was
created. But a solemn and substantial triumph is achieved
through faith in Christ's blood by the wisdom and goodness,
which, having devised and executed the wonderful method of
(|ualifying justice and mercy, appoint the manner of union in
Christ, and in his righteousness, " who is the brightness of his
Father's glory and the express image of his person." (TIeb.
i, 3.) Lastly, it is the wisdom, goodness and jDOwer, which,
out of the thickest darkness of ignorance brought forth the
marvellous light of the gospel ; which, from an infinite multi-
tude of sins, brought in everlasting righteousness ; and which,
from death and the depths of hell, " brought life and immor-
tality to light." The wisdom, goodness and power which have
produced these effects, exceed those in which the light that is
added to light, the righteousness that is rewarded by a due
recompense, and the animal life that is regulated according to
godliness by the command of the law, are each of them swal-
AUTHOR AND END OF THEOLOGY. 97
lowed up and consummated in that which is spiritual and
eternal.
A deeper consideration of this matter almost compels me to
adopt a more confident daring, and to give to the wisdom,
goodness and power of God, which are unfolded in Legal The-
ology, the title of " natural," and as in some sense the begin-
ning of the going forth of God towards his image, which is
man, and a commencement of Divine intercourse with him.
The others, which are manifested in the gospel, I fearlessly
call " supernatural wisdom, power and goodness," and " the
extreme point and the perfect completion of all revelation;" be-
cause in the manifestation of the latter, God appears to have
excelled liimself, and to have unfolded every one of his bles-
sings. Admirable was the kindness of God, and most stupen-
dous his condescension in admitting man to the most intimate
communion with himself — a privilege full of grace and mer-
cy, after his sins had rendered him unworthy of having the
establishment of such an intercourse. But this was required
by the unhappy and miserable condition of man, who through
his greater unworthiness had become the more indigent,
through his deeper blindness required illumination by a stronger
light, through his more grievous wickedness demanded refor-
mation by means of a more extensive goodness, and who, the
weaker he had become, needed a stronger exertion of power
for his restoration and. establishment. It is also a happy cir-
cumstance, that no aberation of ours can be so great, as to pre-
vent God from recalling us into the good way ; no fall so deep, as
to disable him horn raising us up and causing us to stand erect;
and no evil of ours can be of such magnitude, as to prove a
difficult conquest to his goodness, provided it be his pleasure
to put the whole of it in motion ; and this he will actually do,
provided we suffer our ignorance and infirmities to be correct-
ed by his light and power, and our wickedness to be subdued
by his goodness.
IV. We have seen that, (I.) God is the Author of Legal
Theology; and God and his Christy that of Eoangelical The ■
ology. We have seen at the same time (II.) in what respect
God and Christ are to he viewed in making hiovm this reve-
7 vol. r.
98 JAMES AEMTNIUS.
latioji, and (III.) accwdwr/ to lohat properties of the Divine
Nature of hoth of them it has Iteen 2)C'rfected.
We will now just glance at the mannek. The manner of
the Divine manifestation appears to be threefold^ according to
the three instrnments or organs of our capacity. (1.) The
EXTERNAL SENSES, (2.) THE INWARD FANCY OR IMAGINATION, and
(3.) THE MIND OR UNDERSTANDING. God souietimes rcvcals
himself and his will by an image or representation oflered to
the external sight, or through an audible speech or discourse
addressed to the ear. Sometimes he introduces himself by
the same method to the imagination ; and sometimes he ad-
dresses the mind in a manner ineffable, which is called inspi-
ration. Of all these modes scripture most clearly supplies
us with luminous examples. But time will not permit me to
be detained in enumerating them, lest I should appear to be
yet more tedious to this most accomplished assembly.
THE END or THEOLOGY.
"We have been engaged in viewing the Author : let us now
advert to the End. This is the more eminent and divine ac-
cording to the greater excellence of that matter of which it is
the end. In that light, therefore, this science is far more illus-
trious and transcendent than all others ; because it alone has
a relation to the life that is spiritual and supernatural, and has
an end beyond the boundaries of the present life : while all
other sciences have respect to this animal life, and each has an
END proposed to itself, extending from the centre of this earth-
ly life and included within its circumference. Of this science,
then, that may be truly said which the poet declared concern-
ing his wise friend, " For those things alone he feels any rel-
ish, the rest like shadows fly." I repeat it, " they fly away,"
unless they be referred to this science, and firmly fix their foot
ujDon it and be at rest. But the same person who is the Au-
thor and Object, is also the End of Theology. The very pro-
portion and analogy of these things make such a connection
requisite. For since the Author is the First and the Chief
Being, it is of necessity that he be the First and Chief Good.
AUrnOR AJiTD END OF THEOLOGY. \fV
He is, therefore, the extreme End of all things. And since
He, the Chief Being and the Chief Good, subjects, lowers and
spreads himself out, as an object to some power or faculty of
a rational creature, that by its action or motion it may be em-
ployed and occupied concerning him, nay, that it may in a
sense be united with him ; it cannot possibly be, that the crea-
ture, after having performed its part respecting that object,
should lly beyond it and extend itself further for the sake of
acquiring a greater good. It is, therefore, of necessity that it
restrain itself within him, not only as within a boundary be-
yond which it is impossible for it to pass on account of the infini-
tude of the object and on account of its own importance, but also
as within its End and its Good, beyond which, because they are
both the CHiTCF in degree, it neither wishes nor is capable of desi-
ring any thing; provided this object be united wnth it as far as the
capacity of the creature will admit. God is, therefore, the End of
our Theology, proposed by God himself, in the acts prescribed in
it ; intended by man in the performance of those actions, and to
be bestowed by God, after man shall have piouslyand religiously
performed his duty. But because the chief good was not placed
in the j)romise of it, nor in the desire of obtaining it, but in ac-
tually receiving it, the end of Theology may with the utmost
propriety be called the union of God wrrir man.
But it is not an essential union, as if two essences, (for in-
stance that of God and man,) were compacted together or
joined into one, or as that by which man might himself be ab-
sorbed into God. The former of these modes of union is pro-
hibited by the very nature of the things so united, and the
latter is rejected by the nature of the union. Neither is it a
formal union, as if God by that union might be made in the
form of man, like a Spirit united to a body imparting to it
life and motion, and acting upon it at pleasure, although, by
dwelling in the body, it should confer on man the girt of life
eternal. But it is an objective imio7i, by which God, through
the agency of his pre-eminent and most faithful facidties and
actions, (all of which he wholly occupies and completely tills,)
gives such convincing proofs of himself to man, that God may
then be eaid to be " all in all.-' (1 Cor. xv, 21.) This union
100 JAMES AKMINroS.
is immediate^ and without any bond that is different to the
limits themselves. For God nnites himself to the understand-
ing and to the will of his creature, by means of himself alone,
and without the intervention of image, species or appearance.
This is what the nature of this last and supreme union requires,
as being that in which consists the Chief Good of a rational
creature, which cannot find rest except in the greatest union
of itself with God. But by Ihis union, the understanding be-
holds in the clearest vision, and as if " face to face," God him-
self, and all his goodness and incomparable beauty. And be-
cause a good of such magnitude and known by the clearest vis-
ion cannot fail of being loved on its own account ; from this very
consideration the will embraces it with a more intense love, in
proportion to the greater degree of knowledge of it which the
mind has obtained.
But here a double dilSiculty presents itself, which must first
be removed, in order that our feet may afterwards without
stumbling run along a path that will then appear smooth and
to have been for some time well trodden. (1.) The one is,
" How can it be that the eye of the human understanding does
not become dim and beclouded when an object of such trans-
cendent light is presented to it ?" (2.) The other is, " How
can the understanding, although its eye may not be dim and
blinded, receive and contain that object in such great measure
and proportion ?" The cause of the first is, that the light ex-
hibits itself to the imderstanding not in the infinity of its own
nature, but in a form that is qualified and attempered. And
to what is it thus accomodated ? Is it not to the understand-
ing ? Undoubtedly, to the understanding ; but not according
to the capacity which it possessed before the union : otherwise
it could not receive and contain as much as would suflSce to
fill it and make it happy. But it is attempered according to
the measure of its extension and enlargement, to admit of which
the understanding is exquisitely formed, if it be enlightened
and irradiated by the gracious and glorious shining of the light
accommodated to that expansion. If it be thus enlightened,
the eye of the understanding will not be overpowered and be-
come dim, and it will receive that object in such a vast propor-
AirrilOR AND END OF THEOLOGY. 101
tion as will most abundantly suffice to make man completely
happy. This is a solution for both these difficulties. But an
extension of the undei-standing will be followed by an enlarge-
ment of the will, either from a proper and adequate object
oflered to it, and accommodated to the same rule ; or, (which
I prefer,) from the native agreement of the will and understand-
ing, and the analogy implanted in both of them, according to
which the understanding extends itself to acts of volition, in
the very pro [portion of its understanding and knowledge. In
this act of the mind and will — in seeing a present God, in lov-
ing him, and therefore in the enjoyment of him^ — the salvation
of man and his perfect happiness consist. To which is added
a conformation of our body itself to this glorious state of soul,
which, whether it be effected by the immediate action of God
on the body, or by means of an agency resulting from the ac- *
tion of the soul on the body, it is neither necessary for us here
to enquire, nor at this tinle to discover. From hence also ari-
ses and shines forth illustriously the chief and infinite glory of
God, far surpassing all other glory, that he has displayed in
every preceding function which he administered. For since
that action is truly great and glorious which is good, and since
goodness alone obtains the title of " greatness," according to
that elegant saying, to su ii-sya^^ then indeed the best action of
God is the greatest and the most glorious. But that is the best
action by which he unites himself immediately to the creature
and affords himself to be seen, loved and enjoyed in such an
abundant measure as agrees with the creature dilated and ex-
panded to that degree which we have mentioned. This is,
therefore, the most glorious of God's actions. Wherefore the
end of Theology is the union of God with man^ to the salva-
tion of the one and the glory of the other ; and to the glory
which he declares by his act, not that glory which man ascri-
bes to God when he is united to him. Yet it cannot be other-
wise, than that man should be incited to sing forever the high
praises of God, when he beholds and enjoys such large and
overpowering goodness.
• "Tb«t which is good is great"
102 JAMES ARMTNIUS.
But the observations we have hitherto made on the End of
Theology, were accommodated to the manner of that which is
legal. We must now consider the End as it is proposed to
Evangelical Theology. The End of this is (1.) God and Christ,
(2.) tlie union of man with both of them, and (3.) the sight and
fruition of both, to the glory of both Christ and God. On each
of these particulars we have some remarks to make from the
scriptures, and which most appropriately agree witli, and are
peculiar to, the Evangelical doctrine.
But before we enter upon these remarks, we must shew that
the salvation of man, to the glory of Christ liimself, consists
also in the love, the sight, and the fruition of Clirist. There
is a passage in the fifteenth chapter of the first Epistle of the
Apostle Paul to the Corinthians, which imposes this necessity
*upon us, because it appears to exclude Christ from tliis consid-
eration. For in that place the apostle says, "When Christ shall
have delivered up the kingdom to God, even the Father, then
the Son also himself shall be subject unto him, that God may
be all in all." (1 Cor. xv, 2-i.) From this passage three difli-
culties are raised, which must be removed by an appropriate
explanation. They are these : (1.) " K Christ 'shall deliver
up the kingdom to God, even the Father,' he will no longer
reign himself in pei-son." (2.) " If he ' shall be subject to the
Father,' he will no more preside over his Church :" and (3.)
" If God shall be all in all,' then our salvation is not placed
in the union, sight and fruition of him." I will proceed to give
a separate answer to each of these objections. The kingdom
of Christ embraces two objects : The Mediatorial function of
the regal office, and the Regal glory: The vojaX fimctimi will
be laid aside, because there will then be no necessity or use
for it, but the royal glory will remain because it was obtained
by the acts of the Mediator, and was conferred on him by the
Father according to covenant. The same thing is declared by
the expression " shall be subject," which here signifies nothing
more than the laying aside of the super-eminent power which
Christ had received from the Father, and which he had, as the
Father's Yicegerent, administered at the pleasure of his own
will : And yet, when he has laid down this power, he will re-
AUTHOR AND END OF THEOLOGY. 103
main, as we shall see, the head and the husband of his Church.
That sentence has a similar tendency in which it is said, " God
shall be all in all." For it takes away even the intermedi-
ate and deputed administration of the creatures which God is
accustomed to use in the communication of his benefits ; and
it indicates that God will likewise immediately from himself
communicate his own good, even himself to his creatures.
Therefore, on the authority of this passage, nothing is taken
away from Christ which we have been wishful to attribute to
him in this discourse according to the scriptures.
This we will now shew by some plain and apposite passages.
Christ promises an union with himself in these words, " If a
man love me, he will keep my words ; and my Father will
love him, and we will come unto him, and make our abode
with him." (John xiv, 23.) Here is a promise of good: there-
fore the good of the Church is likewise placed in union with
Christ ; and an cibode is promised, not adinitting of termina-
tion by the bounds of this life, but which Mali continue for ev-
er, and shall at length, when this short life is ended, be con-
summated in heaven. In reference to this, the Apostle says,
" I desire to depart and to be with Christ ;" and Christ himself
says, " I will that they also whom thou hast given me, be with
me where I am." (John xvii, 24.) John says, that the end
of his gospel is, " that our fellowship may be with the Father
and the Son ;" (1 John i, 3,) in which fellowship eternal life
must necessarily consist, since in another place he explains the
same end in these words, " But these are written, that ye might
believe that Jesus is the Christ : and that, believing, ye might
have life through his name." (John xx, 31.) But from the
meaning ot the same Apostle, it appears, that this fellowship has
an union antecedent to itself. These are his words, " If that
which ye have heard from the beginning shall remain in you
ye also shall continue in the Son, and in the Father." ( I John
ii, 24:.) What ! Shall the union between Christ and his Church
cease at a period when he shall place before his glorious sight
his spouse sanctified to himself by his own blood? Far be the
idea from us ! For the union, which had commenced here on
earth, will then at length be consummated and perfected.
104 JAMES AEMmrus.
If any one entertain doubts concerning the vision of Christ,
let him listen to Christ in this declaration: "He that loveth
me shall be loved of mj Father ; and I will love him, and
will manifest myself to him." (John xiv, 21.) Will he thus
disclose himself in this world only ? Let us again hear
Christ when he intercedes with the Father for the faithful :
" Father, I will that they also, whom thou hast given me, be
with me where I am ; that they may behold my glory, which
thou hast given me : tor thou lovedst me before the foundation
of the world." (John xvii, 24.) Christ, therefore, promises
to his followers the sight of his glory, as something salutary to
them ; and his Father is entreated to grant this favor. The
same truth is confirmed by John when he says, " Then we
shall see him as he is." ( 1 John iii, 2.) This passage may
without any impropriety be understood of Christ, and yet not
to the exclusion of God the Father. But what do we more dis-
tinctly desire than that Christ may become, what it is said he
will be, " the light" that shall enlighten the celestial city, and
in whose light " the nations shall walk ?" (Rev, xxi, 23, 24.)
Although the fruition of Christ is sufficiently established by
the same passages as those by which the sight of him is con-
firmed, yet we will ratify it by two or three others. Since
eternal felicity is called by the name of " the supper of the
lamb," and is emphatically described by this term, " the mar-
riage of the Lamb," I think it is taught with adequate clear-
ness in these expressions, that happiness consists in the frui-
tion or enjoyment of the Lamb. But the apostle, in his apoc-
alypse, has ascribed both these epithets to Christ, by saying,
" Let us be glad and rejoice, and give honor to him, for the
marriage ot the Lamb is come, and his wife hath made her-
self ready :" (Rev. xix. Y,) and a little afterwards, he says,
" Blessed are they which are called to the marriage-supper of
the Lamb." (verse 9.) It remains for us to treat on the glory
of Christ, which is inculcated in these numerous passages of
Scripture in which it is stated that "he sits with the Father on
his throne," and is adored and glorified both by angels and by
men in heaven.
Having finished the proof of those expressions, the truth of
AUTHOR AND END OF THEOLOGY. 105
which we engaged to demonstrate, we will now proceed to
fiiltill our promise of explanation, and to show that all and
each of these benefits descend to us in a peculiar and more
excellent manner, from Evangelical Theology^ than they could
have done from that which is Legale if by it we could really
have been made alive.
2. And, that we may, in the first place, dispatch the subject
of UNION, let the brief remarks respecting marriage which we
have just made, be brought again to our remembrance. For
that word more appropriately honors this union, and adorns it
with a double and remarkable privilege ; one part of which
consists of a deeper combination, the other of a more glori-
ous title. The Scripture speaks thus of the deeper combina-
tion ; "And they two shall be one flesh. This is a great mys-
tery : but I speak concerning Christ and the church !" (Ephes,
V. 31, 32.) It will therefore be a connubial tie that will unite
Christ with the church. The espousals of the church on earth
are contracted by the agency of the brides-men of Christ, who
are the prophets, the apostles, and their successors, and par-
ticularly the Holy Ghost, who is in this affair a mediator and
arbitrator. The consummation will then follow, when Christ
will introduce his spouse into his bride-chamber. From such
an union as this, there arises, not only a communion of bless-
ings, but a previous communion of the persons themselves ;
from which the possession of blessings is likewise assigned,
by a more glorious title, to her who is united in the bonds of
marriage. The church comes into a participation not only of
the blessings of Christ, but also of his title. For, being the
wife of the King, she enjoys it as a right due to her to be call-
ed Queen ; which dignified appellation the scripture does not
withhold from her. " Upon thy right hand stands the Queen
in gold of Ophir :" (Psalm xlv. 9.) "There are three-score
queens, and four-score concubines, and virgins without num-
ber. My dove, my undefiled, is but one ; she is the only one
of her mother, she is the choice one of her that bare her.
The daughters saw her, and blessed her ; yea, the queens and
the concubines, and they praised her." (Sol. Song vi, 8, 9.)
The church could not have been elijrible to the high honor of
106 JAJVIES ARMINIUS.
such an union, unless Christ has been made " her belored, her
brother, sucking the breasts of the same mother." (Cant, viii-
1.) But there would have been no necessity for this union,
" if righteousness and salvation had come to us by the law."
That was, therefore, a haj^py necessity, which, out of compas-
sion to the emergency of our wretched condition, the divine
condescension improved to our benefit, and filled with such a
plenitude of dignity ! But the manner of this our union with
Christ is no small addition to that union which is about to
take place between us and God the Father. This will be evi-
dent to any one who considers what and how great is the bond
of mutual union between Christ and the Father.
3. If we turn our attention to sight or vision^ we shall meet
with two remarkable characters which are peculiar to Evangel-
ical Theology.
(1.) In the first place, the glory of God, as if accumulated
and concentrated together into one body, will be j)resented to
our view in Christ Jesus ; which glory would otherwise have
been dispersed throughout the most spacious courts of " heav-
en immense ;" much in the same manner as the light, which
had been created on the first day, and equally spread through
the whole hemisphere, was on the fourth day collected, united
and compacted together into one body, and offered to the eyes
as a most conspicuous and shining object. In reference to
this, it is said in the Apocalyj)se, that the heavenly Jerusalem
" had no need of the sun, neither of the moon ; lor the glory
of God did lighten it, and the Lamb will be the future light
thereof," (Rev. xxi, 23,) as a vehicle by which this most de-
lightful glory may diff'use itself into immensity.
(2.) "We shall then not only contemplate, in God himself,
the most excellent properties of his nature, but shall also per-
ceive that all of them have been employed in and devoted to
the procuring of this good for us, which we now possess in
hope, but which we shall in reality then possess by means of
this union and open vision.
The excellence, therefore, of this vision far exceeds that
which could have been by the law ; and from this source ari-
ses a fruition of greater abundance and more delicious sweet-
AUrnOK AND END OF TnEOLOGY. 107
11689. For, a8 tlie liglit in the sun is brighter than that in the
stars, so is the siglit of the sun, wlien the human eye is capa-
ble of bearing it, more grateful and acceptable, and the en-
joyment of it is iar more pleasant. From such a view
of the Divine attributes, the most delicious sweetness of
fruition will seem to be doubled. For the first delight will
arise from the contemplation of properties so excellent ; the
other from the consideration of that immeasurable conde-
scension by which it has pleased God to unfold all those his
properties, and the whole of tliose blessings which he possess-
es in the exhaustless and immeasurable treasury of his riches,
and to give this explanation, that he may procure salvation
for man and may impart it to his most miserable creature.
This will then be seen in as strong a light, as if the whole of
that which is essentially God appeared to exist for the sake of
man alone, and for his sole benefit. There is also the addition
of this peculiarity concerning it : "Jesus Christ shall change
our vile body, [the body of our humiliation,] that it may be
fashioned like unto his glorious body : (Phil, iii, 21,) and as
we have boi'ne the image of the earthy [Adam], we shall
also bear the image of the heavenly." (1 Cor. xv, 49.) Hence
it is, that all things are said to be made new in Christ Jesus ;
(2 Cor. V, 17,) and we are described in the scriptures as "look-
ing, according to his promise, for new heavens and a new
earth, (2 Peter iii, 13,) and a new name written on a white
stone, (Rev. ii, 17,) the new name of my God, and the name
of the city of my God, which is the new Jerusalem, (Rev. iii,
12,) and they shall sing a new song to God and his Christ for-
ever." (Rev. V, 9.)
Who does not now see, how greatly the felicity prepared for
us by Christ, and offered to us through Evangelical Theology
excels that which would have come to us by " the righteous-
ness of the law," if indeed it had been possible for us to fulfill
it ? AVe should in that case have been similar to the elect
angels; but now we shall be their superiors, if I be permitted
to make such a declaration, to the praise of Christ and our
God, in this celebrated Ilall, and before an assembly among
whom we have some of those most blessed Spirits themselves
108 JAMES ABMINIUS.
as spectators. They now enjoy union with God and Christ,
and will probably be more closely united to both of them at
the time of the " restitution of all things." But there will be
nothing between the two parties similar to that conjugal bond
which unites us, and in which we may be permitted to glory.
They will behold God himself " face to face," and will con-
template the most eminent properties of his nature ; but they
will see some among those properties devoted to the purpose of
man's salvation, which God has not unfolded for their benefit,
because that was not necessary ; and which he would not have
unfolded, even if it had been necessary. These things they
will see, but they will not be moved by envy ; it will rather be
a subject of admiration and wonder to them, that God, the
Creator of both orders, conferred on man, (who was inferior to
them in nature,) that dignity which he had of old denied to
the spirits that partook with themselves of the same nature.
They will behold Christ, that most brilliant and shining light
of the city of the livirg God, of which they also are inhabi-
tants : and, from this very circumstance their happiness will
be rendered more illustrious through Christ. Christ " took not
on him the nature of Angels, but the seed of Abraham ;"
(Heb. ii, 16,) to whom also, in that assumed nature, they will
present adoration and honor, at the command of God, when
he introduces his First begotten into the world to come. Of
that future world, and of its blessings, they also will be parta-
kers : but "it is not put in subjection to them," (Heb. ii, 5,)
but to Christ and his brethben, who are partakers of the same
nature, and are sanctified by himself. A malignant spirit, yet
of the same order as the angels, had hurled against God the
crimes of falsehood and envy. But we see how signally God
in Christ and in the salvation procured by him, has repelled
both these accusations from himself. The falsehood intimated
an unwillingness on the part of God that man should be rec-
onciled to him, except by the intervention of the death of his
Son. His envy was excited, because God had raised man, not
only to the angelical happiness, (to which even that impure
one would have attained had " he kept his first estate,") but to
a state of blessedness far superior to that of Angels.
AUmOR AND END OF THEOLOGY. 109
That I may not be yet more prolix, I leave it as a subject
of reflection to the devoted piety of your private mediations,
most accomplished auditors, to estimate the vast and amazing
gi'eatness of the glory of God which has here manifested itself,
and to calculate the glorj'^ due from us to him for such trans-
cendant goodness.
In the mean time, let all of us, however great our number,
consider with a devout and attentive mind, what duty is re-
quired of us by this doctrine, which having received its mani-
festation from God and Christ, plainly and fully announces to
us such a great salvation, and to the participation of which we
are most graciously invited. It requires to be received, under-
stood, believed, and fulfilled, in deed and in reality. It is
imrthy of all acceptation^ on account of its Author ; and
necessary to be received on account of its End.
1. Being delivered by so great an Author, it is worthy to
be received with a humble and submissive mind ; to have
much diligence and care bestowed on a knowledge and per-
ception of it ; and not to be laid aside from the hand, the mind,
or the heart, imtil we shall have " obtained the End of it —
THE SALVATION OF OUR SOULS." Why should this be done ?
Shall the Holy God open his mouth, and our ears remain
stopped ? Shall our Heavenly Master be willing to communi-
cate instruction, and we refuse to learn ? Shall he desire to
inspire our hearts with the knowledge of his Divine truth, and
we, by closing the entrance to our hearts, exclude the most
evident and mild breathings of his Spirit ? Does Christ, who
is the Father's wisdom, announce to us that gospel which he
has brought from the bosom of the Father, and shall we dis-
dain to hide it in the inmost recesses of our heart ? And shall
we act thus, especially when we have received this binding
command of the Father, which says, " Hear ye him !" (Matt,
xvii, 5,) to which he has added a threat, that "if we hear him
not, our souls shall be destroyed from among the people ;
(Acts iii, 23,) that is, from the commonwealth of Israel ? Let
none of us fall into the commission of such a heinous offence !
" For if the word spoken by angels was steadfast, and every
110 JAMES AEMmiUS.
transgression and disobedience received a just recompense of
reward ; how shall we escape if we neglect so great salvation,
which at the lirst began to be spoken by the Lord, and was
confirmed unto us by them that heard him ?" (Ileb. ii, 2, 3.)
2. To all the preceding considerations, let the End of this
doctrine be added, and it will be of the greatest utility in
enforcing this the work of persuasion on minds that are not
prodigal of their own proper and Chief Good — an employ-
ment in which its potency and excellence are most apparent.
Let us reflect, for what cause God has brought us out of dark-
ness into this marvellous light ; has furnished us with a mind,
understanding, and reason ; and has adorned us with his
image. Let this question be revolved in our minds, " For
what purpose or end has God restored the fallen to their
pristine state of integrity, reconciled sinners to himself, and
received enemies into favor ?" and we shall plainly discover
all this to have been done, that we might be made partakers
of eternal salvation, and might sing praises to him forever.
But we shall not be ab'e to aspire after this End, much less
to attain it, except in the way which is pointed out by that
Theological Doctrine which has been the topic of our discourse.
If we wander from this End, our wanderings from it extend,
not only bej^ond the whole earth and sea, but beyond heaven
itself — that city of which nevertheless it is essentially necessary
for us to be made free men, and to have our names enrolled
among the living. This doctrine is " the gate of heaven," and
the door of paradise ; the ladder of Jacob, by which Christ
descends to us, and we shall in turn ascend to him ; and the
golden chain, which connects heaven with earth. Let us enter
into this gate ; let us ascend this ladder ; and let us cling to
this chain. Ample and wide is the opening of the gate, and
it will easily admit believers ; the position of the ladder is im-
movable, and will not suffer those who ascend it to be shaken
or moved ; the joining which unites one link of the chain with
another is indissoluble, and will not permit those to fall down
who cling to it, until we come to " him that liveth forever and
ever," and are raised to the throne of the Most High ; till we
AUTHOR AND END OF THEOLOGY. Ill
be united to the living God, and Jesus Christ our Lord, " the
Son of the Highest."
But on you, O chosen youths, this care is a duty pecuh'arly
incumbent; for God has destined you to Leccme "workers
together with him," in the manifestation of the gospel, and
instruments to administer to the salvation of others. Let the
Majesty of the Holy Author of your studies, and the necessity
of the End, be always placed before your eyes. (1.) On
attentively viewing the Author, let the words of the Prophet
Amos recur to your remembrance and rest on your mind :
"The lion hath roared, who will not fear ? The Lord God
hath spoken, who can but prophesy ?" (Amos ii, 8.) Eut
you cannot prophesy, unless you be instructed by the Spirit
OF TROPiiECY. In our days he addresses no one in that man-
ner, except in the Scriptures ; he inspires no one, excejot by
means of the Scriptures, which are divinely inspired. (2.) Li
contemplating the End, you will discover, that it is not possi-
ble to confer on any one, in his intercourse with mankind, an
office of greater dignity and utility, or an office that is more
salutary in its consequences, than this, by which he may con-
duct them from error into the way of truth, from wickedness
to righteousness, from the deepest misery to the highest feli-
city ; and by which he may contribute much towards their
everlasting salvation. Eut this truth is taught by Theology
alone ; there is nothing except this heavenly science that
prescribes the true righteousness ; and by it alone is this feli-
city disclosed, and our salvation made known and revealed.
Let the sacred Scriptures therefore be your models :
" Nigbt and day read them, read them day and night."
COLMAN.
If you thus penise them, " they will make you that you
shall not be barren nor unfruitful in the knowledge of our
Lord Jesus Christ ; (2 Peter i, 8,) but you will become good
ministers of Jesus Christ, nourished up in the words of faith
and of good doctrine ; (1 Tim. iv. G,) and ready to every good
work ; (Titus iii, 1,) workmen who need not to be ashamed ;"
112 JAMES AKMINIUS.
(2 Tim. ii, 15,) sowing the gospel with diligence and patience ;
and returning to your Lord with rejoicing, bringing with you
an ample harvest, through the blessing of God and the grace
of our Lord Jesus Christ : to whom be praise and glory from
this time, even forever more ! Amen !
ORATION IV.
TIIE CEKTAINTY OF SACKED THEOLOGY.
Although the observations which I have already offered in
explanation of the Object, the Author and the End of sacred
Theology, and other remarks which might have been made, if
they had fallen into the hands of a competent intei-preter, al-
thongh all of them contain admirable commendations of this
Theology, and convince us that it is altogether divine, since it
is occupied concerning God, is derived from God, and leads to
God ; yet they will not be able to excite within the mind of
any person a sincere desire of entering upon such a study, un-
less he be at the same time encouraged by the bright rays of an
assured hope of arriving at a knowledge of the desirable Ob-
ject, and of obtaining the blessed End. For since the perfec-
tion of motion is rest, vain and useless will that motion be
which is not able to attain rest, the limit of its perfection. But
no prudent person will desire to subject himself to vain and
useless labor. All our hope, then, of attaining to this knowl-
edge is placed in Divine revelation. For the anticipation of
this very just conception has engaged the minds of men, " that
God cannot be known except through himself, to whom also
there can be no approach but through himself" On this ac-
count it becomes necessary to make it evident to man, that a
revelation has been made by God ; that the revelation which
has been given is forfeited and defended by such sure and ap-
8 VOL. I.
114 ■ JAMES AEMINroS.
proved arguments, as will cause it to be considered and ac-
knowledged as divine ; and that there is a method, by which
a man may understand the meanings declared in the word,
and may apprehend them by a firm and assured faith. To
the elucidation of the last proposition, this third part of our
labor must be devoted. God grant that I may in this discom'se
aofain follow the g-uidance of his word as it is revealed in the
scriptures, and may bring forth and offer to your notice such
things as may contribute to establish our faith, and to promote
the glory of God, to the uniting together of all of us in the
Lord. I pray and beseech you also, my very famous and most
accomplished hearers, not to disdain to favor me with a benev-
olent and patient hearing, while I deliver this feeble oration
in your presence.
As we are now entering upon a consideration of the cer-
tainty of Sacred Theology, it is not necessary that we should
contemplate it under the aspect of Legal and Eoangelical ;
for in both of them there is the same measure of the truth,
and therefore, the same measure of knowledge, and that is cer-
tainty. We will treat on this subject, then, in a general man-
ner, without any particular reference or application.
But that our oration may proceed in an orderly course, it
will be requisite in the first place briefly to describe certain-
ty in general ; and then to treat at greater length on the Cer-
tainty OF Theology.
I, Certainty, then, is a property of the mind or under-
standing, and a mode of knowledge according to which the mind
knows an object as it is, and is certain that it knows that ob-
ject as it is. It is distinct from opinion ; because it is possi-
bleibr opinion to know a matter as it is, but its knowledge is
accompanied by a suspicion of the opposite falsity. Two things,
therefore, are required, to constitute certainty. (1.) The truth
of the thing itself, and (2.) such an apprehension of it in our
minds as we have just described. This very apprehension,
considered as being formed from the truth of the thing itself,
and fashioned according to such truth, is also called truth, on
account of the similitude ; even as the thing itself is certain,
on account of the action of the mind which apprehends it in
CERTAINTY OF SACRED TIIEOLOGT. 115
that manner, Tlius do tliose two things, (certainty and truth,)
because of their admirable union, make a mutual transfer of
their names, the one to the other.
But truth may in reality be viewed in two aspects — one
simple^ and the other compound. (1.) The former, in rela-
tion to a thing as being in the number of entities ; (2.) the
latter, in reference to something inhering in a thing, being
present with it or one of its circumstantials — ^orin reference to
a thing as producing something else, or as being produced by
some other — and if there be any other affections and relations
of things among themselves. The process of truth in the mind
is after the same manner. Its action is of two kinds, (1.) On
a simple being or entity which is called " a simple apprehen-
sion ;" and (2.) on a complex being, which is termed " com-
position," The mode of truth is likewise, in reality, two-fold
— necessciTi/ and contingent ; according to which, a thino-,
whether it be simple or complex, is called " necessary" or "con-
tingent," The necessity of a simple thing is the necessary ex-
istence of the thing itself, whether it obtain the place of a sub-
ject or that of an attribute. The necessity ©fa complex thing
is the unavoidable and essential disposition and habitude that
subsists between the subject and the attribute,
lL\\ixi necessity which, as we have just stated, is to be consid-
ered in simple things^ exists in nothing except in God and in
those things which, although they agree with him in their na-
ture, are yet distingm'shed from him by our mode of consider-
ing them. All other things, whatever may be their qualities,
are contingent, from the circumstance of their being brouo-ht
into action by power ; neither are they contingent only by rea-
son of their beginning, but also of their continued duration.
Thus the existence of God, is a matter of necessity ; his life,
wisdom, goodness, justice, mercy, will and power, likewise
have a necessary existence. I3ut the existence and preserva-
tion of the creatures are not of necessity. Thus also creation,
preservation, government, and whatever other acts are attribu-
ted to God in respect of his creatures, are not of necessity.
The foundation of necessity is the nature of God ; the princi-
116 JAMES AEMINIUS.
pie of contingency is the free will of the Deity. The more du-
rable it has pleased God to create anything, the nearer is its
approach to necessity, and the farther it recedes from contin-
gency ; although it never pass beyond the boundaries of con-
tingency, and never reach the inaccessible abode of necessity.
Complex necessity exists not only in God, but also in the
things of his creation. It exists in God, partly on account of
the foundation of his nature, and partly on account of the prin-
ciple of his free-will. But its existence in the creatures is only
from the free will of God, who at once resolved that this should
be the relation and habitude between two created objects.
Thus " God lives, understands, and loves," is a necessary trath
from his very nature as God. " God is the Creator," " Jesus
Christ is the Savior," " An angel is a created spirit endowed
with intelligence and will," and " A man is a rational creature,"
are all necessary truths from the free will of God.
From this statement it appears, that degrees may be consti-
tuted in the necessity of a complex truth ; that the highest
may be attributed to that truth which rests upon the nature
of God as its foundation ; that the rest, which proceed from
the will of God, may be excelled by that which (by means of
a greater aifectiou of his will,) God has willed to invest with
such right of precedence ; and that it may be followed by that
which God has willed by a less affection of his will. The
motion of the sun is necessary from the very nature of that
luminary ; but it is more necessary that the children of Israel
be preserved and avenged on their enemies ; the sun is there-
fore commanded to stand still in the midst of the heavens.
(Joshua X, 13.) It is necessary that the sun be borne along
from the east to the west, by the diurnal motion of the
heavens. But it is more necessary that Hezekiah receive, by
a sm'e sign, a confirmation of the prolongation of his life ; the
sun, therefore, when commanded, returns ten degrees back-
ward ; Isai. xxxviii, 8,) and thus it is proper, that the less
necessity should yield to the greater, and that from the free
will of God, which has imposed a law on both of them. As
this kind of necessity actually exists in things, the mind, by
CERTAINTT OF SACRED THEOLOGY. 117
observing the same gradations, apprehends and knows it, if
such a mode of cognition can truly deserve the name of
" knowledge."
But the causes of this certainty are three. For it is
produced on the mind, either by the senses, by reasoning and
discourse, or by revelation. The first is called the certainty
of experience ; the second, that of knowledge; and the last,
that of faith. The first is the certainty of particular objects
which come within the range and under the observation of the
senses ; the second is that of general conclusions deduced from
known principles ; and the last is that of things remote from
the cognizance both of the senses and reason.
n. Let these observations now be applied to our present
purpose. The Object of our Theology is God, and Christ in
reference to his being God and Jfan. God is a true Being,
and the only necessary one, on account of the necessity of his
nature. Christ is a true Being, existing by the will of God ;
and he is also a necessary Being, because he will endure to all
eternity. The things which are attributed to God in our
Theology, partly belong to -his nature, and partly agree with
it by his own free will. By his nature, life, wisdom, goodness,
justice, mercy, will and power belong to him, by a natural
and absolute necessity. By his free will, all his volitions and
actions conceraing the creatures agree with his nature, and
that immutably ; because he willed at the same time, that they
should not be retracted or repealed. All those things which
are attributed to Christ, belong to him by the free will of God,
but on this condition, that " Christ be the same yesterday,
and to-day, and forever," (Heb. xiii, 1,) entirely exempt from
any future change, whether it be that of a subject or its attri-
butes, or of the affection which exists between the two. All
other things, which are found in the whole superior and
inferior nature of things, (whether they be considered simply
in themselves, or as they are mutually affected among them-
selves,) do not extend to any degree of this necessity. The
truth and necessity of our Theology, therefore, far exceed
the necessity of all other sciences, in as much as both these
118 JAMES ARMmiUS.
[the truth and necessity,] are situated in the things themselves.
The certainty of the mind, while it is engaged in the act
of apprehending and knowing tilings, cannot exceed the
TRUTH and NECESSITY of the things themselves ; on the
contrary, it very often may not reach them, [the truth and
necessity,] through some defect in its capacity. For the
eyes of our mind are in the same condition with respect to
the pure truth of things, as are the eyes of ovv^ls with respect
to the light ot the sun. On this account, therefore, it
is of necessity, that the object of no science can be known
with greater certainty than that of Theology ; but it fol-
lows rather, that a knowledge of this object may be obtained
with the greatest degree of certainty, if it be presented in a
qualified and proper manner to the inspection of the under-
standing according to its capacity. For this object is not
of such a nature and condition as to be presented to the
external senses ; nor can its attributes, properties, affections,
actions and passions be known by means of the observation and
experience of the external senses. It is too sublime for them;
and the attributes, properties, affections, actions and passions,
which agree with it, are so high that the mind, even when
assisted by reason and discourse, can neither know it,Jnvesti-
gate its attributes, nor demonstrate that they agree with the
subject, whatever the principles may be which it has applied,
and to whatever causes it may have had recourse, whether they
be such as arise from the object itself, from its attributes, or
from the agreement which subsists between them. The Object
is known to itself alone ; and the whole truth and necetssity are
properly and immediately known to him to whom they belong ;
to God in the first place and in an adequate degree ; to Christ, in
the second place, through the communication of God. To itself,
in an adequate manner, in reference to the knowledge which it
has of itself ; in an inferior degree to God, in reference to his
knowledge of him, [Christ.] f Revelation is therefore necessary
t The whole of this sentence stands thus: "Soli sibi notnm est ohjectum: totaque Veritas
at necessitas proprie et immediate cognita est iUi cui competit : Deo prime et adsequate,
CERTAINTY OF SACRED THEOLOGT. 119
by which God may exhibit himself and his Christ as an object
of siglit and knowledge to our understanding; and this exhi-
bition to be made in such a manner as to untold at once all
tJieir attributes, properties, affections, actions an<l passions, as
fiir as it is permitted for them to bo known, concerning God
and his Christ, to our salvation and to their glory ; and that
God may thus disclose all and ever}^ portion of those theorems
in which both the subjects themselves and all their attending
attributes are comprehended. Revelation is necessary, if it
be true that God and his Christ ought to be known, and both
of them be worthy to receive Divine honors and worship.
But both of them ought to be known and worshipped ; the re-
velation, therefore, of both of them is necessary ; and because
it is thus necessary, it has been made by God. For if nature,
as a partaker and communicator of a good that is only partial,
is not deficient in the things that are necessary ; how much
less ought we even to suspect such a deficiency in God, the
Author and Artificer of nature, who is also the Chief Good ?
But to inspect this subject a little more deeply and particu-
larly, will amply repay our trouble ; for it is similar to the
fomidation on which must rest the weight of the structure —
the other doctrines which follow. For unless it should appear
certain and evident, that a revelation has been made, it will
be in vain to encpiire and dispute aliout the iwrd in which that
revelation has been made and is contained. In the first jplace^
then, the very nature of God most clearl}^ evinces that a reve-
lation has been made of himself and Christ. His nature is
good, beneficent, and communicative of his blessedness, wheth-
er it be that which proceeds from it by creation, or that which
is God himself. But there is no communication made of Di-
vine good, unless God be made known to the understanding,
and be desired by the afiections and the will. But he cannot
become an object of knowledge except by revelation. A rev-
Cbilsto secundarlo per communlcationem T)el : SIbt adipqunte, qua socopnoscit, infcrijisDco,
qua cognoscit Ilium." This last clsuso Is capable of being construed in si (iiffiTcnt manner,
but with as much appearance of scholaatlc lore as it lia.« In the present translation.
120 JAMES AEMINIUS.
elation, therefore, is made, as a necessary instrument of com-
mmiication.
2. The necessity of this revelation may in various ways be
inferred and taught from the nature and condition of man.
First. By nature, man possesses a mind and understanding.
But it is jtist that the mind and understanding should be turn-
ed towards their Creator ; this, however, cannot be done without
a knowledge of the Creator, and such knowledge cannot be ob-
tained except by revelation ; a revelation has, therefore, been
made. Secondly. God himself formed the nature of man ca-
pable of Divine Good. But in vain would it have had such a
capacity, if it might at some time partake of this Divine Good;
but of this the nature of man cannot be made a partaker ex-
cept by the knowledge of it ; the knowledge of this Divine
Good has therefore been manifested. Thirdly. It is not pos-
sible, that the desire which God has implanted within man
should be vain and fruitless. That desire is for the enjoyment
of an Infinite Good, which is God ; but that Infinite Good can-
not be enjoyed, except it be known ; a revelation, therefore,
has been made, by which it may be known.
3. Let that relation be brought forward which subsists be-
tween God and man, and the revelation that has been made
will immediately become manifest. God, the Creator of man,
has deserved it as his due, to receive worship and honor from
the workmanship of his hands, on account of the benefit which
he conferred by the act of creation. Beligion and piety are
due to God, from mr.n his creature ; and this obligation is co-
eval with the very birth of man, as the bond which contains
this requisition was given on the very day in which he was
created. But religion could not be a human invention. For
it is the will of God to receive worship according to the rule
and appointment of his own will. A revelation was therefore
made, which exacts from man the religion due to God, and pre-
scribes that worship which is in accordance with his pleasure
and his honor.
4. . If we turn our attention towards Christ, it is amazing
how great the necessity of a manifestation appeal's, and how
many arguments immediately present themselves in behalf of
CEKTAINTY OF SACRED THEOLOGY. 121
a revelation beine: communicated. Wisdom wishes to be ac-
knowledgcd i\s the deviser of the wonderful attempering and
qualifying of justice and mercy. Goodness and gracious mer-
cy, as the administrators of such an immense benefit, ought to
woi-shiped and honored. And poM'er, as the hand-maid of
such stupenduous wisdom and goodness, and as the executrix
of the decree made by both of them, deserved to receive ado"
ration. But the different acts of service which were due to
each of them, could not be rendered to them without revela-
tion. The wisdom, mercy and power of God, have, therefore,
been revealed and displayed most copiously in Christ Jesus.
He performed a multitude of most wonderful works, by which
we might obtain the salvation that we had lost ; he endured
most horrid torments and inexpressible distress, which, when
pleaded in our favor, served to obtain this salvation for us ; .
and b}' the gift of the Father he was possessed of an abundance
of graces, and, at the Divine command, he became the distrib-
utor of them. Having, therefore, sustained all these offices
for us, it is his pleasm-e to receive those acknowledgements,
and those acts of Divine honor and worship, which are due to
him on account of his extraordinary merits. But in vain will
he expect the performance of these acts from man, unless he
be himself revealed. A revelation of Christ has, therefore,
been made. Consult actual experience, and that will supply
you with numberless instances of this manifestation. The
devil himself, who is the rival of Christ, has imitated these
instances of gracious njanifestation, has held convei'se with
men muler the name and semblance of the true God, has de-
manded acts of devotion from them, and prescribed to them a
mode of religious worship.
We have, therefore, the t?nith and the Twcessitf/ of our The-
ology agreeing together in the highest degree; we have an
adequate notion of it in the mind of God and Christ, according
to tlie word which is called sjxcpvTos " engrafted^ (James i,
21.) We have a revelation of this Theology made lo men by
the word preached ; which revelation agrees both with the
tilings themselves and with the notion which we have men-
tioned, but in a way that is attempered and suited to the hu-
122 JAMES AKMrnruB.
man capacity. And as all these are preliminaries to the cer-
tainty which we entertain concerning this Theology, it was ne-
cessary to notice them in these introductory remarks.
Let us now consider this certainty itself. But since a rev-
elation has been made in the word which has been published,
and since the whole of it is contained in that word, (so that
THIS WORD is itself our Theology,) we can determine nothing
concerning the certainty of Theology in any other way than
by offering some explanation concerning our certain apprehen-
sion of that word. We will assume it as a fact which is
allowed and confirmed, that this word is to be found in no
other place than in the sacred books of the Old and New Tes-
tament ; and we shall on this account confine this certain ap-
prehension of our mind to that word. But in fulfilling this
design, three things demand our attentive consideration :
First. The certainty, and the kind of certainty which God
requires from us, and by which it is his pleasure that this word
should be received and apprehended by us as the Chief Cer-
tainty. Secondly. The reasons and arguments by which the
truth of that word, which is its divinity, may be proved.
Thirdly. How a persuasion of that divinity may be wrought
in our minds, and this certainty may be impressed on our
hearts.
I. The certainty " with which God wishes this word to be
received, is that of faith ; and it therefore depends on the vera-
city of him who utters it." By this certainty " it is received,"
not only as true, but as divine ; and it is not of that involved and
mixed kind " of faith" by which any one, without understand-
ing the meanings expressed by the word as by a sign, believes
that those books which are contained in the Bible, are divine :
for not only is a doubtful opinion opposed to faith, but an ob-
scure and j)er23lexed conception is equally inimical. Neither
is it that species " of historical faith" which believes the word to
be divine that it comprehends only by a theoretical under-
standing. But God demands that faith to be given to his
word, by which the meanings expressed in this word may be
understood, as far as it is necessar}^ for the salvation of men
and the glory of God \ and may be so assuredly known to be
CERTAINTY OF SACRED TIIEOLOGY. 123
divine, that tliey may be believed to embrace not only the
ouiEF TiiUTir, but also the chief good of man. This faith not
only believes that God and Christ exist, it not only gives cre-
dence to them when tliey make declarations of any kind, but
it believes in God and Christ when they affirm sucli things
concerning themselves, as, being apprehended by faith, create
a belief in God as our Father, and in Christ as our Savior.
This we consider to be the office of an understanding that is
not merely theoretical, but of one that is practical. For this
cause not only is atf^aXeia, (certainty,) attributed in the Scrip-
tm'es to true and living faith, but to it are likewise ascribed
both i3jX>)po^op(a, (a full assurance, Heb. vi, 2,) and zis'sioid-/i(fis ;
(trust or confidence, 2 Cor. iii, 4,) and it is God who requires
and demands such a species of certainty and of faith.
. n. We may now be permitted to proceed by degrees from
this point, to a consideration of those arguments which prove
to us the divinity of the word ; and to the manner in which
the required certainty and faith are produced in our minds.
To constitute natural vision we know that, (beside an object
capable of being seen,) not only is an external light necessary
to shine upon it and to render it visible, but an internal
strength of eye is also required, which may receive within
itself the form and appearance of the object which has been
illuminated by the external light, and may thus be enabled
actually to behold it. The same accompaniments are neces-
sary to constitute spiritual vision ; for, beside tliis external
light of arguments and reasoning,) an internal light of the
mind and soul is necessary to perfect this vision of faith. But
infinite is the number of arguments on which this world builds
and establishes its divinity. "We will select and briefly notice
a few of those which are more usual, lest by too great a pro-
lixity we become too troublesome and disagreeable to our au-
ditory.
1. The DiviNrrY of Sckiptuee.
Let scripture itself come forward, and perform the chief part
in asserting its own Divinity. Let us inspect its substance and
its matter. It is all concerning God and his Christ, and is
124 JAMES ARMESnUS.
occupied in declaring the nature of both of them, in further
explaining the love, the benevolence, and the benefits which
have been conferred by both of them on the human race, or
which have yet to be conferred ; and prescribing, in return,
the duties of men towards their Divine Benefactors. The
scripture, therefore, is divine in its object.
(2.) But how is it occupied in treating on these subjects ?
It explains the nature of God in such a way as to attribute
nothing extraneous to it, and nothing that does not perfectly
agree with it. It describes the person of Christ in such a
manner, that the human mind, on beholding the description,
ought to acknowledge, that " such a person could not have
been invented or devised by any created intellect," and that
it is described with such aptitude, suitableness and sublimity,
as far to exceed the largest capacity of a created underetanding.
In the same manner the scripture is employed in relating the
love of God and Christ towards us^ and in giving an account
of the benefits which we receive. Thus the Aj^ostle Paul, when
he wrote to the Ephesians on these subjects, says, that from
his former writings, the extent of " his knowledge of the mys-
tery of Christ" might be manifest to them ; (Ephes. iii, 4,)
that is, it was divine, and derived solely from the revelation of
God. Let ns contemplate the law in which is comprehended
the duty of men towards God. What shall we find, in all the
laws of every nation, that is at all similar to this, or (omitting
all mention of " equality,") that may be placed in comparison
with those ten short sentences ? Yet even those command-
ments, most brief and comprehensive as they are, have been
still further reduced to two chief heads — the love of God, and
the love of our neighbor. This law appears in reality to have
been sketched and written by the right hand of God. That
this was actually the case, Moses shews in these words, " What
nation is there so great, that hath statutes and judgments so
righteous as all this law, which I set before you this day ?"
(Dent, iv, 8.) Moses likewise says, that so great and manifest
is the divinity which is inherent in this law, that it compelled
the heathen nations, after they had heard it, to declare in
CERTAINTY OP SACKED TirEOLCOY. 125
ecstatic admiration of it. " Surely this great nation is a wise
and understanding people?" (Deut. iv, 0.) The scripture,
therefore, is completely divine, from the manner in which it
treats on those matters which are its subjects.
(2.) If we consider the End, it will as clearly point out to
us the divinity of this doctrine. That End is entirely divine,
being nothing less than the glory of God and man's eternal
salvation. What can be more equitable than that all things
should be referred to him from whom they have derived their
origin ? "What can be more consonant to the wisdom, good-
ness, and power of God, than that he should restore, to his orig-
inal integrity, man who had been created by him, but who had
by his own faidt destroyed himself ; and that he should make
him a partaker of his own Divine blessedness ? If by means
of any word God had wished to manifest himself to man, what
end of manifestation ought he to have proposed that would
have been more honorable to himself and more salutary to
man ? That the word, therefore, was divinely revealed, could
not be discerned by any mark which was better or more legi-
ble, than that of its showing to man the way of salvation,
taking him as by the hand and leading him into that way,
and not ceasing to accompany him until it introduced him to
the full enjoyment of salvation : In such a consummation as
this, the glory of God most abundantly shines forth and dis,
plays itself. lie who may wish to contemplate what we are
declaring concernmg this End, in a small but noble part of this
word, should place " tlie Lord's Prayer" before the eyes of his
mind ; he should look most intently upon it ; and, as far as
that is possible fur human eyes, he should thoroughly investi-
gate all its parts and beauties. After he has done this, unless
he confess, that in it this double end is proposed in a manner
that is at once so nervous, brief, and accurate, as to be above
the strength and capacity of every created intelligence, and
unless he acknowledge, that this form of prayer is purely
divine, he nmst of necessity have a mind burrounded and
enclosed by more than Egyptian darkness.
126 JAMES ARMmros.
2. The ageeement of this doctrine m its parts.
Let us compare the parts of this doctrine together, and we
shall discover in all of them an agreement and harmony, even
in points the most minute, that it is so great and evident as to
cause us to believe that it could not be manifested by men, but
ought to have implicit credence placed in it as having certainly-
proceeded from God.
Let the predictions alone, that have been promulged con-
cerning Christ in different ages, be compared together. For
the consolation of the first parents of our race, God said to the
serpent, " The seed of the woman shall bruise thy head."
(Gen. iii, 15.) The same promise was repeated by God, and
was specially made to Abraham : " In thy seed shall all the
nations be blessed." (Gen. xxii, 18.) The patriarch Jacob,
when at the point of death, foretold that this seed should come
forth from the lineage and family of Judah, in these words :
"The sceptre shall not depart from Judah, nor a lawgiver from
between his feet, until Shiloh come ; and unto him shall the
o-athering of the people be." (Gen. xlix, 10.) Let the alien
prophet also be brought forward, and to these predictions he
will add that oracular declaration which he pronounced by
the inspiration and at the command of the God of Israel, in
these words : Balaam said, " There shall come a star out of
Jacob, and a sceptre shall rise out of Israel, and shall smite
the corners of Moab, and destroy all the children of Sheth."
(Kum. xxiv, 17.) This blessed seed was afterwards promised
to David, by l^athan, in these words : " I will set up thy seed
after thee, which shall proceed out of thy bowels, and I will
establish his kingdom." (2 Sam. vii, 12.) On this account
Isaiah says, " There shall come forth a rod out of the stem of
Jesse, and a branch shall grow out of his roots." (xi, 1.) And,
by way of intimating that a virgin would be his mother, the
same prophet says, " Behold a virgin shall conceive, and bear
a son, and shall call his name Immanuel !" (Isa. vii, 14.) It
would be tedious to repeat every declaration that occurs in
the Psalms and in the other Prophets, and that agrees most
CERTAINTY OF BACKED THKOLOOY. 127
appropriately witli this sul)ject. Wlien tlicse prophecies are
com]nircd with those occurrences that liave been described in
the New Testament concerning theii* fulfillment, it will be
evident from the complete harmony of the whole, that they
were all spoken and written by the impulse of one Divine
Sjnrit. If some things in those sacred books seem to be con-
tradictions, they are easily reconciled by means of a right
interpretation. I add, that not only do all the parts of this
doctrine agree among themselves, but they also haniionize with
that Universal Ti-uth which has been spread tlirough the whole
of Philosophy; so that nothing can be discovered in Philoso-
phy, which does not correspond with this doctrine. If any
thing appear not to possess siich an exact correspondence, it
may be clearly confuted by means of true Philosophy and
right reason.
Let the style and character of the scriptures be produced,
and, in that instant, a most brilliant and refulgent mirror of
the majesty which is luminously reflected in it, will display
itself to our view in a manner the most divine. It relates
things that are placed at a great distance beyond the range of
the human imagination — things which far surpass the capaci-
ties of men. And it simply relates these things without em-
ploying any mode of argumentation, or the usual apparatus of
persuasion: yet its obvious wish is to be understood and
believed. But what confidence or reason has it for expecting
to obtain the realization of this its desire ? It possesses none
at all, except that it depends purely upon its own unmixed
authority, which is divine. It publishes its commands and its
interdicts, its enactments and its prohibitions to all persons
alike ; to kings and subjects, to nobles and plebians, to the
learned and the ignorant, to those that " require a sign" and
those that "seek after wisdom," to the old and the young ;
over all these, the rule which it bears, and the power which
it exercises, are equal. It places its sole reliance, therefore,
on its own potency, which is able in a manner the most efiica-
cious to restrain and compel all those who are refractory, and
to reward those who are obedient.
Let the rewards and pfnishments be examined, by which
128 JAMES AEMDSriUS.
the precepts are sanctioned, and there are seen both a promise
of life eternal and a dennnciation of eternal punishments. He
who makes such a commencement as this, may calculate upon
his becoming an object of ridicule, except he possess an inward
consciousness both of his own right and power ; and except he
know, that, to subdue the wills of mortals, is a matter equally
easy of accomplishment with him, as to execute his menaces
and to fulfill his promises. To the scriptures themselves let
him have recourse who may be desirous to prove with the
greatest certainty its majesty, from the kind of diction which
it adopts: Let him read the charming swan-like Song of
MosES described in the concluding chapters of the Book of
Deuteronomy : Let him with his mental eyes diligently survey
the beginning of Isaiah's prophecy : Let him in a devout spirit
consider the hundred and fourth Psalm. Then, with these,
let him compare whatever choice specimens of poetry and elo-
quence the Greeks and the Romans can produce in the most
eminent manner from their archives ; and he will be con-
vinced by the most demonstrative evidence, that the latter
are productions of the human spirit, and that the former could
proceed from none other than the Divine Sj)irit. Let a man
of the greatest genius, and, in erudition, experience, and elo-
quence, the most accomplished of his race — let such a well
instructed mortal enter the lists and attempt to finish a com-
position at all similar to these writings, and he will find him-
self at a loss and utterly disconcerted, and his attempt will
terminate in discomfiture. That man will then confess, that
what St. Paul declared concerning his own manner of speech,
and that of his fellow-laborers, may be truly applied to the
whole scripture : " Which things also we speak, not in the
words which man's wisdom teacheth, but which the Holy
Ghost teacheth ; comparing spiritual things with spiritual."
(1 Cor. ii, 13.)
3. The Pkophecies.
Let ns next inspect the prophecies scattered through the
whole body of the doctrine ; some of which belong to the
CERTAINTT OF SACRED TIIICOLOGY. 129
substance of the doctrine, and otlici-s contribute towards pro-
curing authority to the doctrine and to its instruments. It
should be particularly observed, with what eloquence and dis-
tinctness they foretell the greatest and most important matters,
M'hich are far removed from the scrutinizing research of every
human and angelical mind, and which could not possibly be
performed except by power Divine : Let it be noticed at the
same time with what precision the predictions are answered
by the periods that intervene between them, and by all theii*
concomitant circumstances ; and the whole world will be com-
pelled to confess, that such things could not have been fore-
seen and foretold, except by an omniscient Deity. I need
not here adduce examples ; for they are obvious to any one
that opens the Divine volume. I will produce one or two
passages, only, in M^hich this precise agreement of the predic-
tion and its fulfillment is described. When speaking of the
children of Israel under the Egyptian bondage, and their de-
liverance from it according to the prediction which God had
communicated to Abraham in a dream, Moses says, "And it
came to pass at the end of the four hundred and thirty years,
even the self-same day it came to pa ss, that all the hosts of the
Lord went out from the land of Egypt:" (Exod. xii, 41.)
Ezra speaks thus concerning the liberation from the Babylon-
ish captivity, which event, Jeremiah foretold, should occur
within seventy years : "JSTow in the first year of Cyrus, king
of Persia, that the word of the Lord by the mouth of Jeremi-
ah might be fulfilled, the Lord stirred up the spirit of Cyrus,
king of Pei"sia," &c. (Ezra i, 1.) But God himself declares
by Isaiah, that the divinity of the scripture may be proved,
and ought to be concluded, from this kind of prophecies.
These are his words : " Shew the things that are to come
hereafter, that we may know that ye are Gods." (Isaiah
xli, 23.)
4. Miracles.
An illustrious evidence of the same divinity is aiForded in
^he miracles, which God has performed by the stewards of his
9 VOL. I.
130 ■ JAMES AEMmrus.
word, his prophets and apostles, and by Christ himself, for the
confirmation of his doctrine and for the establishment of their
authority. For these miracles are of such a description as in-
finitely to exceed the united powers of all the creatures and
all the powers of nature itself, when their energies are com-
bined. But the God of truth, burning with zeal for his own
glory, could never liave afforded such strong testimonies as
these to false prophets and their false doctrine : nor could he
have borne such witness to any doctrine even when it was
true, provided it was not his, that is, provided it was not di-
vine. Christ, therefore, said, " If I do not the works of my
Father, believe me not ; but if I do, though you believe not
me, believe the works." (John x, 37, 38.) It was the same
cause also, which induced the widow of Sarepta to say, on re-
ceiving from the hands of Elijah her son, who, after his death,
had been raised to life by the prophet : " Now by this I know
that thou art a man of God, and that the word of the Lord
in thy mouth is truth." (1 Kings xvii, 24.) That expression
of Nicodemus has the same bearing : " Rabbi, we know that
thou art a teacher come from God ; for no man can do these
miracles that thou doest, except God be M'ith him." (John
iii, 2.) And it was for a similar reason that the apostle said,
" The signs of an apostle were wrought among you in all
patience, in signs, and wonders, and mighty deeds." (2 Cor.
xii, 12.) There are indeed miracles on record that were
wrought among the gentiles, and imder the auspices of the
gods whom they invoked : It is also predicted, concerning
False Prophets, and Antichrist himself, that they will exhibit
many signs and wonders : (Rev. xix, 20.) But neither in
number, nor in magnitude, are the}^ equal to those which the
true God has wrought before all Israel, and in the view of the
whole world. Neither were those feats of their real mira-
cles, but only astonishing operations performed by the agency
and power of Satan and his instruments, by means of natural
causes, which are concealed from the human understanding,
and escape the cognizance of men. But to deny the exist-
ence of those great and admirable miracles which are related
to have really happened, when they have also the testimony of
CERTAINTY OF SACRED THEOLOGY. 131
both Jews and gentiles, who were the enemies of the true
doctrine — is an evident token of bare-faced impudence and
execrable stupidity.
5. The Antiquity of the Doctrine.
Let the antiquity, the propagation, the preservation, and
the truly admirable defence of this doctrine be added — and
they will all'ord a bright and perspicuous testimony of its di-
vinity. If " that which is of the highest antiquity possesses
the greatest portion of truth," as TertuUian most wisely and
justly observes, then this doctrine « one of the greatest truth,
because it can trace its origin to the highest antiquity. It is
likewise Divine, because it was manifested at a time when it
could not have been devised by any other mind ; for it had
its connnencement at the very period when man was brought
into existence. An apostate angel would not then have pro-
posed any of his doctrines to man, unless God had previously
revealed himself to the intellio-ent creature wh»:)m he had
recently formed : That is, God hindered the fallen angel,
and there was then no cause in existence by which ha might
be impelled to engage in such an enterprise. For God would
not suffer man, who had been created after his own image, to
be tem})ted by his enemy by means of false docti-ine, until,
after being abundantly instructed in that which was true, he
was enabled to know that which was false and to reject it.
Neither could any odious feeling'of envy against man, have
toiTiiented Satan, except God had considered him worthy of
the connnunication of his word, and had deigned, through
that communication, to make him a partaker of eternal felici-
ty, from which Satan liad at that period unhappily fallen.
The ruoPAcJATioN, preservation, and DEiaoNCE of this doc-
trine, most admirable when separately considered, ■^'*ill all be
found divine, if, in the Jirstj>hiC(', we attentively iix our eyes
upon those men among whom it is propagated ; t/ien, on the
foes and advei-saries of this doctrine ; and, lastly, on the man-
ner in which its propagation, preseivation and detence have
hitherto been and still are conducted. (1.) If we consider
132 JAMES AEMINnJS.
those men among whom this sacred doctrine flourishes, we
shall discover that their nature, on account of its corruption,
rejects this doctrine for a two-fold reason ; (i.) The first is,
because in one of its j)arts it is so entirely contrary to human
and worldly wisdom, as to subject itself to the accusation of
FOLLY from men of corrupt minds, (ii.) The second reason
is, because in another of its parts it is decidedly hostile and
inimical to worldly lusts and carnal desires. It is, therefore,
rejected by the human understanding and refused by the will,
which are the two chief faculties in man ; for it is according
to their orders and commands that the other faculties are either
put in motion or remain atm'est. Yet, notwithstanding all this
natural repugnance, it has been received and believed. The
human mind, therefore, has been conquered, and the subdued
will has been gained, by Him who is the author of both.
(2.) This doctrine has some most powerful and bitter ene-
mies : Satan, the prince of this world, with all his angels, and
the world his ally : These are foes with whom there can be
no reconciliation. If the subtlety, the power, the malice, the
audacity, the impudence, the perseverance, and the diligence
of these enemies, be placed in opposition to the simplicity, the
inexperience, the weakness, the fear, the inconstancy, and the
slothfulness of the greater part of those who give their assent to
this heavenly doctrine; then will the greatest wonder be excited,
how this doctrine, when attacked by so many enemies, and do-
fended by such sorry champions, can stand and remain safe
and unmoved. If this wonder and admiration be succeeded
by a su^^ernatural and divine investigation of its cause, then
will God himself be discovered as the propagator, preserver,
and defender of this doctrine. (3.) The manner also in which
its propagation, preservation and defence are conducted, indi-
cates divinity by many irrefragible tokens. This doctrine is
carried into effect, without bow or sword — without horses
chariots, or horsemen ; yet it proceeds prosperously along,
stands in an erect posture, and remains unconquered, in the
name of the Lord of Hosts : While its adversaries,- though
supported by such apparently able auxiliaries and relying on
such powerful aid, are overthrown, fall down together, and
CEKTAINTY OF SACRED THEOLOGY. 133
perisli. It is accomplished, not by holding out alluring prom-
ises of riches, gh»ry, and earthly pleasures, hut by a previous
statement of the dreaded cross, an<i by the prescription of
such patience and forbearance as far exceed all human
strength and ability. "lie is a chosen vessel unto me, to bear
my name before the gentiles, and kings, and the children of
Israel ; for I will shew him how great things he must suf-
fer for my name's sake." (Acts ix, 15, 16.) "Behold, I
send you forth as sheep in the midst of wolves." (Matt.
X. 16.)
Its completion is not effected by the counsels of men, but in
opposition to all human counsels — whether they be those of
the professors of this doctrine, or those of its adversaries. For
it often happens, that the counsels and machinations which
have been devised for the destruction of this doctrine, contrib-
ute greatly towards its propagation, while the princes of dark-
ness fret and vex themselves in vain, and are astonished and
confounded, at an issue so contrary to the expectations which
they had formed from their most crafty and subtle counsels.
St. Luke says, " Saul made havoc of the church, entering
into every house, and, haling men and women, committed
them to prison. Therefore they that were scattered abroad?
went every where preaching the word." (Acts vii, 3, 4.) And
by this means Samaria received the word of God. (li.) In
reference to this subject St. Paul also says, " But I would ye
should understand, brethren, that the things which happened
unto me have fallen out rather unto the furtlierence of the
gospel ; so that my bonds are manifest in all the palace, and
in all other places." (Phil, i, 12, 13.) For the same cause
that common observation has acquired all its just celebrity :
" The blood of the martyrs is the seed of the church." What
shall we say to these things ? " The stone Avhich the builders
refused, is become the head stone of the corner : This is the
Lord's doing; it is marvellous in our eyes." (Psalm cxviii,
22,23.)
SuHjoin to these the tremendous judgments of God on the
persecutors of this doctrine, and the miserable death of the
tyrants. One of these, at the very moment when he was
134 JAMES ARMmnrs.
breathing out his polhited and unhappy spirit, was inwardly
constrained publicly to proclaim, though in a frantic and out-
rageous tone, the divinity of this doctrine in these remarkable
words : " Tiiou hast conquered, O Galilean !"
Who is there, now, that, with eyes freed from all prejudice,
will look upon such clear proofs of the divinity of Scripture,
and that will not instantly confess, the Apostle Paul had the
best reasons for exclaiming ? " K our gospel be hid, it is hid
to them that are lost ; in whom the God of this world hath
blinded the minds of them which believe not ; lest the light of
the glorious gospel of Christ, who is the image of God, should
shine unto them." (2 Cor. iv, 3,4.) As if he had said, " This
is not human darkness; neither is it drawn as a thick veil
over the mind by man himself ; but it is diabolical darkness,
and spread by the devil, the prince of darkness, upon the mind
of man, over whom, by the just judgment of God, he exercises
at his pleasure the most absolute tyranny. If this were not
the case, it would be impossible for this darkness to remain ;
but, how great soever its density might be, it would be dis-
persed by this light which shines with such overpowering
brilliancy."
6. The sanctity of those by whom n has been administered.
The sanctity of those by whom the word was fii*st announced
to men and by whom it was committed to writing, conduces to
the same purpose — to prove its Divinity. For since it appears
that those who were entrusted with the discharge of this duty,
had divested themselves of the wisdom of the world, and of
the feelings and affections of the flesh, entirely putting off the
old man — and that they were completely eaten up and con-
sumed by their zeal for the glory of God and the salvation of
men — it is manifest that such great sanctity as this had been
inspired and infused into them, by Him alone who is the Holiest
of the holy.
Let Moses be the first that is introduced : He was treated in
a very injurious manner by a most ungrateful people, and was
frequently marked out for destruction ; yet was he prepared
CERTAINTY OF SACRED TUKOLOOY. 135
to purchase tlieir salvation by his own baiiishinent. He said,
when pleading with Gud, "Yet now, it' thou wilt, forgive their
sin ; and it" not, blot me, I ]>ray thee, out of thy book which
thou hast written." (Exod. xxxii, 32.) Behold his zeal for
the salvation of the people entrusted to his charge — a zeal for
the glory of God ! Would you see another reason for this wish
to be devoted to destruction ? Eead what he had previously
said : " Wherefore should the Egyptians speak and say ? For
mischief did the Lord bring them out to slay them in the
mountains," (Exod. xxxii, 12,) " because he was not able to
bring them out unto the land which he sware unto their Fa-
thers." (jSTumb. xiv, 16.) We observe the same zeal in Paul,
when he wishes that himself " were accursed from Christ for
his brethren the Jews, his kinsmen according to the flesh,"
(Rom. ix,) from whom he had suffered many and great indig-
nities.
David was not ashamed publicly to confess his heav}-^ and
enormous crimes, and to commit them to writing as an eternal
memorial to posterity. Samuel did not shrink from mark-
ing in the records of perpetuity the detestible conduct of his
sons ; and Moses did not hesitate to bear a public testimony
against the iniquity and the madness of his ancestors. If even
the least desire of a little glory had possessed their minds, they
might certaiidy have been able to indulge in taciturnity, and
to conceal in silence these circumst^mces of disgrace. Those
of them who were engaged in describing the deeds and
achievements of other people, were unacquainted with the art
of oft'ering adulation to great men and nobles, and of wrong-
fully attributing to their enemies any unworthy deed or mo-
tive. AYith a regai-d to tnith alone, in promoting the glory
of God, they placed all persons on an equality ; and made no
other distinction between them than that which God himself
has commanded to be made between piety and wickedness.
On receiving from the hand of God their appointment to this
oflice, they at once and altogether bade farewell to all the
world, and to all the desires which are in it. " Each of them
said unto his father and to his mother, I have not seen him;
136 JAMES AEMmiTJS.
neither did he acknowledge his brethren ; for they observed
the word of God, and kept his covenant." (Deut. xxxiii, 9.)
1. The Cokstancy of its Pkofessoks and Maktyks.
But what shall we say respecting the constancy of the pro-
fessors and martyrs, which they displayed in the torments that
they endured for the truth of this doctrine ? Indeed, if w^e
subject this constancy to the view of the most inflexible ene-
mies of the doctrine, we shall extort from unwilling judges
a confession of its Divinity. But, that the strength of this
ai'gument may be placed in a clearer light, the mind must be
directed to four particulars : the multitude of the martyrs,
and their condition / the torments which their enemies inflict-
ed on them, and \hQ patience yii\i\<^ they evinced in enduring
them.
(1.) If we direct our enquiries to the midtitude of them, it
is innumerable, far exceeding thousands of thousands ; on this
account it is out of the power of any one to say, that, because
it was the choice of but a few persons, it ought to be imputed
to phrenzy or to weariness of a life that was full of trouble.
(2.) If we enquire into their condition^ we shall find nobles
and peasants, those in authority and their subjects, the learned
and the unlearned, the rich and the poor, the old and the
young ; persons of both sexes, men and women, the married
and the unmarried, men of a hardy constitution and inured to
dangers, and girls of tender habits who had been delicately
educated, and whose feet had scarcely ever before stumbled
against the smallest pebble that arose above the surface of
their smooth and level path. Many of the early martyrs were
honorable persons of this description, that no one might think
them to be inflamed by a desire of glory, or endeavoring to
gain applause by the perseverance and magnanimity that they
had evinced in the maintenance of the sentiments which they
had embraced.
(3.) Some of the torments inflicted on such a multitude of
persons and of such various circumstances in life, were of a
CERTAINTY OF SACRED THEOLOGY. 18T
coiniiiou sort, and others unusual, some of them quick in their
operation and others of them slow. Part of the unoffending
victims were nailed to crosses and part of them were decapi-
tated ; some were drowned in rivers, whilst others were roasted
before a slow fire. Several were ground to powder by the
teeth of wild beasts, or were torn in pieces by their fang-s ;
iDany were sawn asunder, while others were stoned ; and not a
few of them were subjected to punishments which cannot be
expressed, but which are accounted most disgraceful and infa-
mous, on account of their extreme turpitude and indelicacy.
No species of savage cruelty was omitted which either the
ingenuity of human malignity could invent, which rage the
most conspicuous and furious could excite, or which even the
infernal laboratory of the court of hell could supply.
(4.) And yet, that we may come at once to the patience of
these holy confessors, they bore all these tortures with con-
stancy and equanimit}^; nay, they endured them M'itli such a
glad heart and clieerful countenance, as to fatigue even the
restless fury of their persecutors, which has often been com-
pelled, when wearied out, to yield to the unconquerable
strength of their patience, and to confess itself completely
vanquished. And what was the cause of all this endurance 1
Tt consisted in their unwillingness to recede in the least point
from that religion, the denial of which was the onl}^ circum-
stance that might enable them to escape danger, and, in many
instances, to acquire glory. What then was the reason of the
great patience which they shewed under their acute sufferings ?
It was because they believed, that when this short life was
ended, and after the pains and distresses which they were
called to endure on earth, they would obtain a blessed immoi-
tality. In this particular the combat which God has nuiin-
tained with Satan, appears to have resembled a duel ; and the
result of it has been, that the Divinity of God's word has l)een
raised as a superstructure out of the infamy and ruin of Satan.
S. TuK TESTIMONY OF THE ChUKCU.
The divine Omnipotence and Wisdom have principally em-
138 JAMES AKMmrus.
ployed these arguments, to prove the Divinity of this blessed
word. But, that the Church might not defile herself by that
basest vice, ingratitude of heart, and that she might perform
a supplementary service in aid of God her Author and of
Christ her Head, she also by her testimony adds to the Di-
vinity of this word. But it is only an addition ; she does not
impart Divinity to it ; her province is merely an indication
of the Divine nature of this word, but she does not communi-
cate to it the impress of Divinity. For unless this word had
been Divine when there was no Church in existence, it would
not have been possible for her members " to be bom of this
word, as of incorruptible seed," (1 Pet. i, 23,) to become the
sons of God, and, through faith in this word, " to be made
partakers of the Divine Kature." (2 Pet. i, 4.) The very
name of " authority" takes away from the Church the power
of conferring Divinity on this doctrine. For authokity is
derived from an author : But the Church is not the author,
she is only the nurseling of this word, being posterior to it in
cause, origin, and time. We do not listen to those who raise
this objection : " The Church is of greater antiquity than the
scripture, because at the time when that word had not been
consigned to writing, the Church had even then an existence."
To trifle in a serious matter with such cavils as this, is highly
unbecoming in Christians, unless they have changed their
former godly manners and are transformed into Jesuits. The
Church is not more ancient than this saying : " The seed of
the woman shall bruise the serj^ent's head ;" (Gen. iii, 15,)
although she had an existence before this sentence was re-
corded by Moses in Scripture. For it was by the faith which
they exercised on this saying, that Adam and Eve became the
Church of God ; since, prior to that, they were traitors, deser-
ters and the kingdom of Satan — that grand deserter and
apostate. The Church is indeed the pillar of the truth, (1
Tim. iii, 15,) but it is built upon that truth as upon a founda-
tion, and thus directs to the truth, and brings it forward into
the sight of men. In this way the Church performs the part
of a director and a witness to this truth, and its guardian,
herald, and interpreter. But in her acts of interpretation, the
139
Chuvcli is confined to the sense of the word itself, and is tied
down to the expressions of Scripture : for, according to the
prohibition of St. Paul, it neither becomes her " to be wise
above that which is written ;" (1 Cor. iv, C,) nor is it possible
for her to be so, since she is hindered both by her own imbe-
cility, and the depth of things divine.
But it will reward our labor, if in a few words we examine
the efficacy of this testimony, since such is the pleasure of the
Papists, who constitute " the authority of the Church" the
commencement and the termination of our certainty, when she
beai*8 witness to the scripture that it is the word of God. In
the first place, the efficacy of the testimony does not exceed
the veracity of the witness. The veracity of the Church is the
veracity of men. But the veracity of men is imperfect and
inconstant, and is always such as to give occasion to this the re-
mark of truth, " All men are liars." Neither is the veracity
of him that speaks, sufficient to obtain credit to his testimony,
unless the veracity of him who bears witness concerning the
truth appear plain and evident to him to whom he makes the
declaration. But in what manner will it be possible to make
the veracity of the Church plain and evident ? This must be
done, either by a notion conceived a long time before, or by
an impression recently made on the minds of the hearers.
But men possess no such innate notion of the veracity of the
Church as is tantamount to that which declares, " God is true
and cannot lie." (Tit. i, 2.) It is necessary, therefore, that
it be imjiressed by some recent action ; such im])ressi()n being
made either from within or from without. But the Church is
not able to make any inward impression, for she beai*s her tes-
timony by external instnmients alone, and does not extend to
the inmost parts of the soul. The impression, therefore, will
be external ; which can be no other than a display and indi-
cation of her knowledge and probity, as well as testimony,
often truly so called. But all these things can produce noth-
ing more than an opinion in the minds of those to whom they
are offered. Opinion, therefore, and not knowledge, is the
supreme effect of this efiicacy.
But the Papists retort, " that Christ himself established tho
140 JAMES AKMINroS.
authority of his Church by this saying, " He that heareth you,
heareth me." (Luke x, 16.) "When these unhappy reasoners
speak thus, they seem not to be aware that they are establish-
ing the authority of Scripture before that of the Church. For
it is necessary that credence should be given to that expression
as it was pronounced by Christ, before any authority can, on
its account, be conceded to the Church. But the same reason
will be as tenable in respect to the whole Scripture as to this
expression. Let the Church then be content with that honor
which Christ conferred on her when he made her the guardian
of his word, and appointed her to be the director and witness
to it, the herald and the interpreter.
IIL Yet since the arguments arising from all those observa-
tions which we have hitherto adduced, and from any othei-s
which are calculated to prove the Divinity of the scriptures,
can neither disclose to us a right understanding of the scrip-
tures, nor seal on our minds those meanings which we have
understood, (although the certainty of foith which God de-
mands from us, and requires us to exercise in his word, con-
sists of these meanings,) it is a necessary consequence, that to
to all these things ought to be added something else, by the
efficacy of which that certainty maybe produced in our minds.
And this is the very subject on which we are no prepared to
treat in this the third part of our discourse.
9. The estteknal witness of the Holt Spirit.
We declare, therefore, and we continue to repeat the decla-
ration, till the gates of hell re-echo the sound, " that the Holy
Spirit, by whose inspiration holy men of God have spoken this
word, and by whose impulse and guidance they have, as his
amanuenses, consigned it to writing ; that this Holy Spirit is
the author of that light by the aid of which we obtain a per-
ception and an understanding of the divine meanings of the
word, and is the Effector of that certainty by which we be-
lieve those meanings to be truly divine ; and that He is tlie ne-
cessary AiitJior^ the all svfficlent Effector^'' (1.) Scripture de-
monstrates that He is the necessary Author, when it says,
CERTAINTr OF BACKED TDEOLOGT. 141
"The things of God knoweth no man but the Spirit of God.
(1 Cor. ii, 11.) 'No man can say that Jesus is the Lord, but by
the Holy Ghost." " (1 Cor. xii, 3.) (2.) But the Sc'rii)ture intro-
duced liiui as the sufficient and the more than sufficient Effector,
when it declares, "The wisdom which God ordained before
tlie world unto our glory, he hath revealed unto us by his Spirit;
fur the Spirit searchcth all things, yea, the deep things of God."
(1 Cor. ii, 7, 10.) The sufficiency, therefore, of the Spirit pro-
ceeds from the i)lcnitude of his knowledge of the secrets of
God, and from the very eiScacious revelation which he makes
of them. This sufficiency of the Spirit cannot be more highly
extolled than it is in a subsequent passage, in which the same
apostle most amply commends it, by declaring, " He that is
spiritual [a partaker of this revelation,] judgeth all things,"
(verse 15,) as having the mind of Christ through his Spirit,
which he has received. Of the same sufficiency the Apostle
St. John is the most illustrious herald. In his general Epistle
he writes these words : " But the anointing which ye have re-
ceived of II im, abideth in you ; and ye need not that any man
teach you ; but as the same anointing teacheth you of all
things, and is truth, and is no lie, and even as it hath taught
you, ye shall abide in Ilim." (1 John ii, 27.) " He that be-
Heveth on the Son of God, hath the witness in himself." (1
John V, 10.) To the Thessalonians another apostle writes
thus : " Our Gospel came not unto you in word only, but also
in power, and in the Holy Ghost, and in much assurance. (1
Tliess. i, 3.) In this passage he openly attributes to the power
of the Holy Ghost the certainty by which the faithful receive
the word of the gospel. The Papists reply, " Many pei-sons
boast of the revelation of the Spirit, who, nevertheless, are des-
titute of such a revelation. It is impossible, therefore, for the
faithful safely to rest in it." Ai-e these fair words ? Away-
with such blasphemy ! If the Jews glory in their Talmud
and their Cabala, and the Mahometans in their Alcoran, and
if both of these boast themselves that they are Churches, can-
not credence therefore be given with sufficient safety to the
scriptures of the Old and New Testaments, when they affirm
their Divme Origin? Will the true Church be any less a
142 JAMES AE]\nNnJS.
Church because the sons of the stranger arrogate that title to
themselves? This is the distinction between opinion and
knowledge. It is their opinion^ that they know that of which
they are really ignorant. But they who do hnow it, have an
assured perception of their knowledge. " It is the Spirit that
beareth witness that the Spirit is truth ;" (1 John v, 8,) that
is, " the doctrine and the meanings comprehended in that doc-
trine, are truth."
" But that attesting witness of the Spirit which is revealed
in us, cannot convince others of the truth of the Divine word."
What then ? It wnll convince them when it has also breathed
on them : it will breathe its Divine affiatus on them, if they
be the sons of the church, all of whom shall be (©sj^idaxroi)
taught of God : every man of them will hear and learn of the
Father, and will come unto Christ." (John vi, 45.) Neither
can the testimony of any Church convince all men ot the truth
and divinity of the sacred writings. The Papists, who arro-
gate to themselves exclusively the title of " the Church," ex-
perience the small degree of credit which is given to their tes-
timonies, by those who have not received an afflatus from the
spirit of the Roman See.
" But it is necessary that there should be a testimony in the
Church of such a high character as to render it imperative on
all men to pay it due defference." True. It was the incum-
bent duty of the Jews to pay defference to the testimony of
Christ when he was speaking to them ; the Pharisees ought
not to have contradicted Stephen in the midst of his discourse ;
and Jews and Gentiles, without any exception, were bound to
yield credence to the preaching of the aj^ostles, confirmed as
it was by so many and such astonishing miracles. But the
duties here recited, were disregarded by all these parties.
. What was the reason of this their neglect ? The voluntary
hardening of their hearts, and that blindness of their minds,
which was introduced by the Devil.
If the Papists still contend, that " such a testimony as this
ought to exist in the Church, against which no one shall actu-
ally offer any contradiction," we deny the assertion. And expe-
rience testifies, that a testimony of this kind never yet had an
CERTAINTY OF SACRED TIIEOLOGV. 143
existence, that it does not now exist, and (if we may form our
judgment from the scriptures,) we certainly think that it never
will exist.
"But perhaps the Holy Ghost, Avho is the Author and Effect-
or of this testimony, has entered into an engagement with the
Church, not to inspire and seal on the minds of men this cer-
tainty, except tlirongh her, and by the intervention of her au-
thority." Tlie Holy Ghost does, undoubtedly, according to
the good pleasure of his own will, make use of som 3 organ or
instrument in performing these his offices. B.it this instru-
ment is the word of God, which is comprehended in the sacred
books of scripture ; an instrument produced and brought for-
ward by Himself, and instructed in his truth. The Apostle to
the Hebrews in a most excellent manner describes the efficacy
which is impressed on this instrument by the Holy Spirit, in
these words : " For the word of God is quick, and powerful,
and sharper than any two edged sword, piercing even to the
dividing asunder of soul and spirit, and of the joints and mar-
row, and is a discerner of the thoughts and intents of the heart."
(Heb. iv, 12.) Its effect is called " Faith," by the Apostle.
" Faith cometh by hearing, and hearing by the word of God."
(Rom. x, 7.) If any act of the Church occurs in this place, it
is that by which she is occupied in the sincere preaching of
this word, and by which she sedulously exercises herself in
promoting its publication. But even this is not so properly
the occupation t)f the Church, as of " the Apostles, Prophets,
Evangelists, Pastors and Teachers," whom Christ has consti-
tuted his laborei"s 'for the edifying of his body, which is the
Church.'" (Ephes. iv, 11.) But we must in this place de-
duce an observation from the very nature of things in general,
as well as of this thing in particular ; it is, that the First Cause
can extend much farther by its own action, than it is possible
for an instrumental cause to do ; and that the Holy Ghost
gives to the word all that force which he afterwards em])loy8,
such being the great efficacy with which it is endued and ap-
plied, that whomsoever he only counsels by his word he him-
self persuades by imparting Divine meanings to the word, by
enlightening the mind as with a lamp, and by inspiring and
144 JAMES AEMmitrs.
sealing it by his own immediate action. The Papists pretend,
that certain acts are necessary to the production of true faith ;
and they say that those acts cannot be performed except by the
judgment and testimony of the Church — such as to believe
that any book is the production of Matthew or Luke — to dis-
cern between a Canonical and an Apocryphal verse, and to
distinguish between this or that reading, according to the va-
riation in different copies. But, since there is a controversy
concerning the weight, and necessity of those acts, and since
the dispute is no less than how far they may he performed hy
the Church — lest I should fotigue my most illustrious audito-
ry by two great prolixity, I will omit at present any further
mention of these topics ; and will by Divine assistance explain
them at some future opportunity.
My most illustrious and accomplished hearers, we have al-
ready perceived, that both the pages of our sacred Theology
are full of God and Cheist, and of the Spirit of both of them.
If any enquiry be made for the object, God and Christ hy the
Spirit are pointed out to us. If we search for the author,
God and Christ hy the operation of the Spirit spontaneously
occur. If we consider the end proposed, our union with God
and Christ offers itself — an end not to be obtained except
through the communication of the Spirit. If we enquire con-
cerning the truth and certainty of the doctrine ; God in
Christ., by means of the efficacy of the Holy Giiost, most clear-
ly convinces our minds of the truth, and in a very powerful
manner seals the certainty on our hearts.
All the glory, therefore, of this revelation is deservedly due
to God and Christ in the Holy Spirit : and most deservedly are
thanks due from us to them, and must be given to them,
through the Holy Ghost, for such an august and necessary be-
nefit as this which they have conferred on us. But we can
present to our God and Christ in the Holy Spirit no gratitude
more grateful, and can ascribe no glory more glorious, than
this, the application of our minds to an assiduous contempla-
tion and a devout meditation on the knowledge of such a noble
object. But in our meditations uj)on it, (to prevent us from
straying into the paths of error,) let us betake oiu'selves to the
CERTAINTY OF SACRED TnEOLOOT. 145
revelation wliicli lias been made of this doctrine. From the
word of this revelation alone, let us learn the wisdom of endea-
voring, bj an ardent desire and in an unwearied course, to at-
tain unto that ultimate design which ought to be our constant
aim — that most blessed end of our union with God and Christ.
Let us never indulge in any doubts concerning the truth of this
revelation ; but, " the full assurance of faith being impressed
upon our minds and hearts by the inspiration and sealing of
the IIolj Spirit, let us adhere to this word, " till [at length]
we all come in the unity of the faith and of the knowledge of
the Son of God, unto a perfect man, unto the measure of the
stature of the fullness of Christ." (Ephes. iv, 13.) I most
humbly supplicate and entreat God om- merciful Father, that
he would be pleased to grant this great blessing to us, through
the Son of his love, and by the communication of his Holy
Spirit. And to him be ascribed all praise, and honor, and
glory, forever and ever. Amen.
10 VOL. I.
ORATION V.
ON RECONCILING RELIGIOUS DISSENSIONS
AMONG CHRISTIANS.
Dtlivered on the eighth of February, 1606, when Arminius resigned the Annual
office of Rector of the University.
Never since the first entrance of sin into the world, have
there been any ages so happy as not to be disturbed bv the
occurrence of some evil or other ; and, on the contrary, there
has been no age so embittered with calamities, as not to have
had a sweet admixture of some good, by the presence of the
divine benevolence renewed towards mankind. The experi-
ence of all ages bears witness to the truth of this observation ;
and it is taught by the individual history of every nation.
If, from a diligent consideration of these different histories and
a comparison between them, any person should think fit to
draw a parallel of the blessings and of the calamities which
have either occurred at one and the same period, or which
have succeeded each other, he would in reality be enabled to
contemplate, as in a mirror of the greatest clearness and bril-
liancy, how the BENIGNITY of God has at all times contended
with his JUST SEVERITY, and what a conflict the goodness or
THE Deity has always maintained with the perversfiy of men.
Of this a fair specimen is afforded to us in the passing events
of our own age, within that part of Christendom with which
RECONCILING RELIGIOUS DISSENSIONS. 147
we are more imniedlatelj acquainted. To demonstrate this.
I do not deem it necessary to recount all the evils which have
rushed, like an overwhelming inundation, upon the century
which has been just completed : for their infinity would render
such an attempt difficult and almost impossible. xSeither do
I think it necessary, to enumerate, in a particular manner, the
BLESSINGS by which those evils have been somewhat mitigated.
To confirm this truth, it will be abundantly sufficient to
mention one very remarkable blessing, and one evil of great
magnitude and directly opposed to that blessing. This
blessing is, that the Divine clemency irradiates our part of
the world by the illustrious light of his sacred truth, and
enlightens it with the knowledge of true religion, or Christian-
ity. The evil opposed to it is, that either human ignurance
or human perversity deteriorates and corrupts the clear light
of this Divine truth, by aspersing and beclouding it with the
blackest errors ; creates separation and division among those
who have devoted themselves exclusively to the service of
religion ; and severs them into parties, and even into shreds
of parties, in direct contradiction to the nature and genius of
Christianity, whose Author is called the " Prince of peace,"
its doctrine "' the Gospel of peace," and its professors " the
Sons of peace," The very foundation of it is an act of pacifi-
cation concludetl between God and men, and ratified by the
blood of the Prince of peace. The precepts inculcated in each
of its pages, are concerning peace and concord ; its fruits are
" righteousness, peace, and joy in the Holy Ghost ;" and its
end is peace and eternal tranquility. Put although the light
from this torch of truth, which is diffused through the Chris-
tian world, affords no small refreshment to my mind ; and
although a view of that clearer light which shines among the
Ciiurches that profess to have been Pefokmed from PorERT,
is most exhilarating ; yet I cannot dissemble the intense grief
which I feel at my heart on account of that religious discord
which has been festering like a gangrene, and pervading the
whole bf Christianity : Unhappily, its devastations have not
terminated. In this unfeigned feeling of deep regret, I think,
all those who love Christ and his Church, will partake with
148 JAMES AKMINIUS.
me ; unless tliej possess hearts of greater hardness than Parian
marble, and bowels secured from compassionate attacks by a
rigidity stronger than that of the oak, and by defences more
impregnable than those of triple brass.
This is the cause which has incited me to offer a few re-
marks on religious dissensions in the 'Christian world; for,
according to^that common proverb, " Whenever a man feels
any pain, his hand is almost spontaneously moved to the part
affected." This, therefore, is the subject which I propose to
introduce to the notice of the present celebrated assembly, in
which the province has been awarded to me, of delivering an
oration at this Academic Festival, according to an established
and laudable custom. I shall confine myself to three partic-
ulars : In the first place, I will give a dissertation on this
DISCOKD ITSELF and THE EVILS WHICH SPKING FKOM IT. I will
then shew its causes ; and, lastly, its remedies.
The first particular includes within itself the necessity of
removing such a great evil ; and the last prescribes the man-
ner in which it may be removed, to which the middle par-
ticular materially contributes. The union of the whole together
exjDlains and justifies the nature of the design which I have
now undertaken.
I humbly pray and entreat the God of peace, that he will,
by his Spirit of truth and peace, be present with me while
engaged in speaking ; and that he will govern my mind and
direct my tongne, that I may utter such things as may be
pleasing to him and salutary to the Church of Christ, for the
glory of his name and our mutual instruction.
I lilvewise prefer a request to you, my veiy famous and
accomplished hearers, that you will deign to grant me your
favorable attention, while I glance at each of these particulars
with much brevity, and discharge the ofiice of a director to
you rather than that of an orator, lest I trespass on your
patience.
I. Union is a great good : it is indeed the chief good and
therefore the only one, whether we separately consider each
thing of which it is composed, or more of them contained
together by a certain social tie or relation between themselves.
RECONClI.INa RELIGIOUS DISSENSIONS. 140
For all things together, and each thing separately, are what
they are by that very thing by which they are one ; and, by
this union, they are preserved in what they really are. And,
if they have need and are cai)able of further perfection, they
are, by the same union, still more strengthened, increased, and
perfected, until they attain to the utmost boundary prescribed
to them by nature or by grace, or by God tlie Author of both
grace and nature. Of such certainty is this truth, that even
the blessedness of God consists in that union by which He is
One and always present with himself, and having all things
belonging to him present together with him. Xotliing, there-
fore, can be more agreeable or desirable than union, whether
viewed in reference to single things or to the whole together ;
nothing can be more noxious and detestable than dissension,
by whicli all things begin at first to decline from their own
condition, are afterwards diminished by degrees, and, at
length, perish. But as there are differences of good, so are
there likewise of union. More excellent than another is that
good which in its own natm-e obtains the pre-eminence above
the other, on account of its being more general and durable,
and on account of its approaching more nearly to the Cuief
Good. In like manner that union is also more excellent which
consists of a thing of greater excellence, belongs to many, is
more <lurable an<l unites itself most intimately with the Deity.
The union of true religion is, therefore, one of the greatest
excellence.
But as those evil things which are opposed to the good things
of greatest excellence, are the very worst of their kind, so no
discord is more shocking and hideous than that about religion.
The truth of this remark is confirmed by the inward nature of
this discord ; and it is further manifested most clearly by the
eflects which proceed from it.
1. We shall see its nature (1.) in the object of discord, (2.)
in the readv inclination for this object, wliich is evinced by
the discordant partizans, (3.) in its extensive range^ and (4.) its
long continuance.
(1.) The Christian Religion is the object of this discord or
150 JAMES AEMmros.
dissension. When viewed with respect to its form^ this reli-
gion contains the true knowledge of the true God and of
Christ ; and the right mode in which both of them may be
worshipped. And when viewed with regard to its end^ it is
the only medium by which we can be bound and united to
God and Christ, and by which on the other hand God and
Christ can be bound and united to us. From this idea of con-
necting the parties together, [religatio,] the name of religion
is derived, in the opinion of Lactantius. In the term " Re-
ligion," therefore, are contained true wisdom and true virtue,
and the union of both with God as the Chief Good, in all of
which is comprehended the supreme and the only happiness
of this world and of that which is to come. And not only in
reaUty, but in tJie estimation also of every one on whose mind
a notion of religion has been impressed, (that is, on the whole
of mankind,) men are distinguished from other animals, not
by reason^ but by a genuine character much more appropri-
ate and indeed peculiar to them, and that is eeligion, accord-
ing to the authority of the same Lactantius.
(2.) But if bounds be imposed on the desire towards any
thing by such an opinion of its value as is preconceived in the
mind, an inclination or propensity towards religion is deserv-
edly entitled to the highest consideration, and holds the pre-
eminence in the mind of a religious person. ]S^ay, more than
this, if, according to St. Bernard and to truth itself, " the
measure to be observed in loving God, is to love him without
measure," a propensity or inclination towards religion, (of
which the chief and choicest part consists of love to God and
Christ,) is itself without bounds : For it is at once illimitable
and immeasurable. This is tantamount to the declaration of
Christ, the Author of our religion, who said, "If any man
come to me, and hate not his father and mother, and wife
and children, and brethren and sisters, yea, and his own life
also, he cannot be my disciple." (Luke xiv, 26.) This sti-ong
aftection for religion answers equally to that immeasurable
love by which any one desires the union of himself with God,
that is, desires the greatest happiness, because he knows that
RECONCILING RELIGIOUS DISSENSIONS. 151
Heliirion is the stronojcst bond and the most adli-esive cement
of this union. Most serious, therefore, is religious discord
when it is engaged in disputes ai)out the altar itself.
(3.) Besides, it spreads and diifuses itseU m-ost extensively ,'
for it involves within its vortex all the persons that have been
initiated in the sacred rites of the Christian religion. No one
is jKjrmitted to profess neutrality ; nay, it is impossible for
any num to remain neutral in the midst of religious dissension.
For he who makes no advances towards the opposite senti-
ments of eacli of the dissidents, is induced thus to act from one
of these four causes : (i.) He either cherishes a third opinion
in the Christian Eeligiou, far removed from both the others :
(ii.) He thinks some other religion better than Christianity,
(iii.) He places Christianity and other systems of religion
on an equality : Or, (iv.) He entertains an equal disregard
for the Christian system and all other modes of religion. The
Jirst of these characters is not neutral, but becomes a third
party among the disputants. Tlie second and the third dissent
entirely from the Christian Keligion, the axioms of which are,
" that it is true, and that it alone is true :" for it is not so
accommodatine: as Pao-anism, it admits of no other svstem to
be its associate. Besides, the second of these characters is an
Atheist according to the Christian Religion, one of the statutes
of which, is, that " whosoever denieth Christ the Son, the
same hath not God the Father." (1 John ii, 23.) Against
the third party this sentence is pronounced : " He that gath-
ereth not with me, scattereth abroad." (Matt, xii, 30.) The
fourth is considered an Atheist by all mankind, and is deemed
a second and adverse party in that most general kind of dis-
sension which exists between true religion and its advei*saries.
(4.) Lastly. This discord is very long in its continuance
and almost incapable of re(fconciliation. For these traits in it,
two causes may, I think, be assigned, and both of them dedu-
cible from the very nature of religion.
'Y\\Q first is, that since religion is both in reality a matter
that belongs to the Deity, and is so accounted by every one,
being subject to his sole pleasure and management, and ex-
empt from the jurisdiction of men ; and since it has been
152 JAMES AEMINITIS.
bestowed, that it may exercise authority as a rule for the
direction of life, and for prescribing some limits to liberty, and
not that it may be slavishly subservient to the wills of men,
like a Lesbian rule, which may be accommodated to every
condition ; since these are some of the properties of religion,
man is not permitted to stipulate concerning it, and scarcely
any one has had the audacity to arrogate to himself such an
assumption of authority.
The other cause is, that the parties individually think, if
they concede even the smallest particle of the matter of dis-
cord, such a concession is nearly connected with the peril of
their own salvation. But this is the genius of all separatists,
not to enter into any treaties of concord with their adversaries,
unless they be permitted to have life at least, and liberty,
secured to them inviolate. But every one thinks, that his life,
(that is, his spiritual life,) and the liberty which is j)roper for
that life, are included in religion and its exercise.
To these a tJiird cause may be added, which consists of the
opinion, that each party supposes life and eternal salvation to
be denied to them by their ojDponents, from this circumstance,
because those opponents disapprove of their religion, and
when it is compared with their own, they treat it with the
utmost contempt. This injury appears to be the most griev-
ous and aggravating. But every act of pacification has its
commencement in the oblivion of all injuries, and its founda-
tion in the omission of those injuries which (to an eye that is
jaundiced with such a prejudice as that which we have just
stated,) seem to be continued and perpetual grievances.
"When the nature and tendency of this species of discord
have become quite apparent to worldly-minded Kulers, they
have often employed it, or at least the semblance of it, for the
purpose of involving their subjects in enmities, dissensions
and wars, in which they had themselves engaged for other
reasons. Having in this manner frequently implicated the
people committed to his charge, a prince has become at pleas-
ure prodigal of their property and their persons. These were
readily sacrificed by the people to the defence of the ancient
religion ; but they were perverted by theii rulers, to obtain
KEOONCILINQ RELIGIOUS DISSENSIONS. 153
the fulfillment of their desires, -which they would never have
procured, had they been deprived of such popular assistance.
The magnitvde of the dissension induces the willing parties
cheerfully to make contributions of their propej-ty to their
prince ; the iiiultltude of the Dissidents ensures their ability
to contribute as much as may be sufficient ; and the obstinate
sjpint which is indigenous to dissension, causes the parties
never to grow weary of giving, while they retain the ability.
We have now in some sort delineated the nature of this
discord or dissension, and have shewn that it is most nnpor-
tant in its bearings, most extensive in its range, and most
durable in its continuance.
2. Let us further see what have been, and what still are, the
EFFECTS of an evil of such a magnitude, in this part of the Chris-
tian world. AVe may, I think, refer the infinitude of these
effects to two chief kinds. Th.^ first kind is derived from tJie
force of tJie dissension on the minds of men ; and the second
hind has its commencement in the operation of the same dis-
sension on their ueakts and affections.
FiitsT. From the force of this dissension on the minds of
men, arises, (1.) a degree of doxdjtful uncertainty respecting
religion. When the people perceive that there is scarcely any
ai'ticle of Christian doctrine concerning which . there are not
different and even contradictory opinions ; that one party calls
that " horrid blasphemy'' which another party has laid down
as a " complete summary of the truth ;" that those jDoints
which some professors consider the perfection of piet}', receive
from others the contumelious appellation of " cursed idolatry ;"
and that controversies of this description are objects of wann
discussion between men of learning, respectability, experience
and great renown. "When all these things are perceived by
the peoi)le, and when they do not observe any discrepancy in
the lite and mannere of the opposite disputants, sufficiently
great to induce them to believe that God vouchsafes assistance
by "the spirit of his truth," to one of these i)arties, in prefer-
ence to the other, on account of any superior sanctity, they be"
gin then to indulge in the imagination, that they may esteem
the principles of religion alike obscure and imcertaiu.
154 JAMES AEMINIUS.
(2.) If an intense desire to institiite an enquiry into some
subject shall succeed this dubious uncertainty about religion,
its warmth will abate and become cool, as soon as serious dif-
ficulties arise in the search, and an utter despair of heing able
to discover the truth will be the consequence. For what simple
person can hope to discover the truth, when he understands
that a dispute exists about its very principles — whether they
be contained in the scriptures alone, or in traditions not com-
mitted to writing ? What hope can he entertain when he sees
that a question often arises concerning the translation of some
passage of scripture, which can be solved only by a knowledge
of the Hebrew and Greek languages ? How can he hope to
find out the truth, when he remarks, that the opinions of
learned men, who have written on religious subjects, are not
unfrequently quoted in the place of evidence — while he is ig-
norant of all languages except that of the country in which he
was born, is destitute of all other books, and possesses only a
copy of the scriptures translated into the vernacular language ?
How can such a person be prevented from forming an opinion,
that nothing like certainty respecting the chief doctrines of re-
ligion can be evident to any one, except that man who is well
skilled in the two sacred languages, has a perfect knowledge of
all traditions, has perused with the closest attention the wri-
tings of all the great Doctors of the Church, and has thorough-
ly instructed himself in the sentiments which they held res-
pecting eacji single principle of religion ?
(3.) But what follows this despair? Either a most perverse
opinion concerning all religion^ an entire rejection of every
species of it^ or Atheism. These produce Epicurism, a still
more pestilent fruit of that ill-fated tree. For when the mind
of man is in despair about discovering the truth, and yet is un-
able to throw aside at the first impulse all care concerning re-
ligion and personal salvation, it is compelled to devise a cun-
ning charm for appeasing conscience: (i.) The human mind
in such a state will either conclude, that it is not only unne-
cessary for common people to understand the axioms of religion,
and to be well assured of what they believe ; but that the at-
tainment of these objects is a duty incumbent on the clergy
EECONCILmO EELIGIOUS DISSENSIONS. 155
alone, to the faitli of whom, as of " them that must give ac-
count" to God for the salvation of souls, (lleb. xiii, 17,) it is
quite sufficient for the people to signify their assent by a blind
concurrence in it. The clergy also themselves, with a view to
their own advantage, not unfrequently discourage all attempts,
on the part of the people, to gain such a knowledge of religion
and such an assured belief, (ii.) Or the mind in such circum-
stances will persuade itself, that all worship paid to God, with
the good intention of a devout mind, is pleasing to him ; and
therefore under every form of religion, (provided such good in-
tention be conscientiously observed,) a man may be saved, and
all sects are to be considered as placed in a condition of equal-
ity. The men who have imbibed such notions as these, which
point out an easy mode of pacifying the conscience, and one
that in their opinion is neither troublesome nor dangerous —
these men not only desert all study of divine things themselves,
but lay folly to the charge of that person -who institutes a la-
borious enquiry and search for that which they imagine can
never be discovered, as though he purposely sought something
on which his insanity might riot.
But not less steep and precipitous is the descent from this
state of despair to absolute Atheism. For since these per-
sons despair of offering to the Deity the adoration of true reli-
gion, they think they may abstain from all acts of worship to
him without incurring any greater harm or punishment ; be-
cause God considers no worship agreeable to him except that
which he has prescribed, and he bestows a reward on no other.
The efficacy of this desj»air is increased by their religion which
seems to be interwoven with the natural dispositions of some
men, and which, eagerly seizing on every excuse lor sin, de-
ceives itself, and veils its native profaneness and want of rev-
erence for the Deity under the cloak of the grievous dissen-
Bions which have been introduced about religion. But other
tM^o reasons may be adduced why BeligiouB differences are, in
the Christian world, the fruitful caw^QS, oi AtJieism. (i.) The
first is, that by this battering-ram of dissensions, the founda-
tions of Divine Providence, which constitute the basis of all
Religion, experience a violent concussion. "When this thought
156 JAMES AEMEsrrus.
enters the mind, that " it appears to be the first duty of provi-
dence, (if it actually have an existence,) to place her dearest
daughter, Religion^, in su^h a luminous light, that she may
stand manifest and apparent to the view of all who do not
willingly drag their eyes out of their sockets." (ii.) The
other is, that when men are not favored with christain prophe-
cy, which comprises religious instruction, and are destitute of
the exercise of Divine worship, they first almost imperceptibly
elide into ignorance and into the complete disuse of all worship,
and afterwards prolapse into open impiety. But it has not un-
frequently been the case, that men have suffered themselves
to be deprived of these blessings, sometimes by the prohibi-
tion of their own consciences, and sometimes by those of oth-
ers, (i.) By the prohibition of their own consciences, when
they do not think it lawful for them to be present at the pub-
lic sermons and other religious ordinances of a party that is
adverse to them, (ii.) By that of the consciences of others,
when the prevailing party forbid their weaker opponents to
assemble together as a congregation, to hear what they account
most excellent truths, and to perform their devotions with
such rites and ceremonies as are agreeable to themselves. In
this manner, therefore, even conscience, when resting on the
foundation of religion, becomes the agent of impiety, where
discord reigns in a religious community. From Atheism, as a
root. Epicurism buds forth, which dissolves all the ties of mo-
ralitj^, is ruinous to it, and causes it to degenerate into licen-
tiousness. All this. Epicurism effects, by previously breaking
down the barriers of the fear of God, which alone restrain men
within the bounds of their duty.
Secondly. All these evils proceed from religious dissen-
sion when its operation is efficacious on the mind. Most sin-
cerely do I wish that it would remain there, content itself with
■ displaying its insolence in the hall of the mind where discord
has its proper abode, and would not attack the affections of
the HEART. But, vain is my wish ! For so extensively does
it pervade the heart and subdue all its affections, that it abuses
at pleasure the slaves that act as assistants.
1, For since all similarity in manners, studies and opin-
EECONCTLING RELIGIOUS DI8SENSIOX8. 157
ions, posi'espes very great power in coneiHuting love and re-
gard ; and since any loant of resemhlance in these particulars
is of great potency in engendering hatred, it often happens
that from religions dissension arise enmities more deadly than
that hatred which Vatinius conceived against Cicero, and such
exasperations of heart as are utterly irreconcilable. When
religious discord makes its appearance, even amongst men the
most illustrious in name and of the greatest celebrity, who had
been previously bound together and united among themselves
by a thousand tender ties of nature and afiection, they instant-
ly renounce, one against another, all tokens of friendsliip, and
buret asunder the strictest bands of amity. This is signified
by Christ, when he says, " I came not to send peace on earth,
but a sword. For I am come to set a man at variance against
his ftither, and the daughter against her mother, and the daugh-
ter-in-law against her mother-in-law. And a man's foes shall
be they of his own household." (Matt, x, 34-36.) These
words do not indicate the end and purpose of the coming of
Christ, but an event which would succeed his coming ; be-
cause he was then about to introduce into the world a religion
which differed greatly from that which was publicly establish-
ed, and concerning which many dissensions would afterwards
arise, through the vicious corruption of mankind.
This dissimilarity was the origin of the rancor of the Jews
against the Samaritans, which displayed itself in not allowing
themselves to derive any benefit from the services of the Samar-
itans, even in matters that were necessary for their own con-
venience. It was the existence of this feeling which caused
the woman of Samaria to wonder, concerning Jesus, " how he,
who was a Jew, could ask drink of her, a Samaritan woman."
(John iv, 9.) Indeed, it is the utmost stretch of hatred, to be
unwilling to derive any advantage from another person that is
an enemy.
2. Enmities and dissensions of the heart and aftections
branch out and become schisms, factions and secessions into
ditl'erent parties. For as love i3 an affection of union, so is
hatred and affection of separation. Thus synagogues are erect-
ed, consecrated and thronged with people, in opposition to
188 JAMES AKMINTIJS.
other synagogues, churches against churches, and alters against
altars, when neither party wishes to have intercourse with the
other. This also is the reason why we frequently hear ex-
pressions, entirely similar to those which were clamorously
echoed through the assembled multitude of the Children of
Israel when they were separating into parties — " To your tents,
O Israel ! for our adversaries have no portion in God, nor
any inheritance in his Son Christ Jesus." (1 Kings xii, 16.)
For both factions equally appropriate to themselves the re-
nowned name of " the true Israel," which they severally deny
to their adversaries, in such a peremptory manner as might in-
duce one to imagine each of them exclusively endowed with a
plenary power of passing judgment upon the other, and as
though it had been previously concluded, that the name of
Israel, by which God accosts in a most gracious manner the
whole of his Church, cannot encircle within its embrace those
who differ in any point from the rest of their brethren.
3. But the irritation of inflamed hearts does not prescribe a
boundary to itself in schism alone. For if it happen, that one
party considers itself the more powerful, it will not be afraid
of instituting persecutions against the party opposed to it, and
of attempting its entire extermination. In effecting this, it
spares no injury, which either human ingenuity can devise,
the most notable fury can dictate, or even the office of the in-
fernal regions can supply. Rage is excited and cruelty exer-
cised against the reputation, the property, and the persons
of the living ; against the ashes, the sepulchres, and the memory
of the dead ; and against the souls both of the living and the
dead. Those who differ from the stronger party are attaclscd
with all kinds of weapons ; with cruel mockings, calumnies,
execrations, curses, excommunications, anathemas, degrading
and scandalous libels, prisons and instruments of torture.
They are banished to distant or uninhabited islands, condem-
ned to the mines, prohibited from having any communication
with their fellow-creatures by land or sea, and excluded from
a sight of either heaven or earth. They are tormented by wa-
ter, fii'e and the sword, on crosses and stakes, on wheels of tor-
ture and gibbets, and by the claws of wild beasts, without any
RECONCILING EELIGIOUS DISSENSIONS. 159
measure, bounds or end, until the partj thus oppressed liave
been desti-oyed, or have submitted themselves to the pleasure
of the more powerful, by rejecting with abjurations the senti-
ments which they formerly held, and by embracing with ap-
parent devotion those of which they had previously disapprov-
ed ; that is, by destroying themselves through the hypocriti-
cal profession which had been extorted from them by vio-
lence. Call to mind how the Heathens persecuted the Chris-
tians ; and the persecuting conduct of the Arians against the
orthodox, of the worshippers of images against the destroyers
of images, and nice versa. That we may wander to no great
distance let us look at what has occurred within the period of
our recollection and that of our fathers, in Spain, Portugal,
France, England, and the Low Countries ; and we shall con-
fess with tears, that these remarks are lamentably too true.
4. But if it happen that the contending parties are nearly
equal in power, or that one of them has been long oppressed,
wearied out by persecutions, and inflamed with a desire for
liberty, after having had their patience converted into fury,
(as it is called,) or rather into just indignation, and if the op-
pressed party assume courage, sunamon all its strength, and
collect its forces, then most mighty wars arise, grievances are
repeated, after a flourish of trumpets the herald's hostile spear
is sent forth in defiance, war is proclaimed, the opposing ar-
mies charge each other, and the struggle is conducted in a
most bloody and barbarous manner. Both the belligerents
observe a profound silence about entering into negotiations
for peace, lest that party which first suggests such a course,
should, from that very circumstance, create a prejudice against
its own cause and make it appear the weaker of the two and
the more unjust, i^ay, the strife is carried on with such will-
ful obstinacy, that he can scarcely be endured who for a mo-
ment suspends their mutual animosities by a mention of peace,
unless he have placed a haltar around his neck, and be pre-
pared to be suspended by it on a gibbet, in case his discoui-se
on this topic happens to displease. For such a lover of peace
would be stigmatized as a deserter from the common cause,
1^0 JAMES AEMINIUS.
and considered guilty of heresy, a favorer of heretics, an apos-
tate and a traitor.
Indeed, all these en^hties, schisms, persecutions and wars,
are commenced, carried on, and conducted with the greater
animosity, on account of every one considering his adversary
as the most infectious and pestilent fellow in the whole Chris-
tian world, a public incendiary, a murderer of souls, an enemy of
God, and a servant of the devil — as a person who deserves to be
suddenly smitten and consumed by fire descending from heaven
— and as one, whom it is not only lawful to hate, to curse and
to murder without incurring any guilt, but whom it is also
highly proper to treat in that manner, and to be entitled to no
slight commendation for such a service, because no other work
appears in his eyes to be more acceptable to God, of greater
utility in the salvation of man, more odious to Satan, or more
pernicious to his kingdom. Such a sanguinary zealot professes
to be invited, instigated and constrained to deeds like these,
by a zeal for the house of God, for the salvation of men, and
for the divine glory. This conduct of violent partizans is what
was predicted by the Judge and the Master of our religion :
" When they shall persecute you and kill you for my sake,
they will think that they do God service." (John xvi, 2.)
When the very conscience, therefore, arouses, assists and de-
fends the affections, no obstacle can offer a successful resist-
ance to their impetuosity. Thus we see, that religion itself,
through the vicious corruption of men, has been made a cause
of dissension, and has become the field in which they may per-
petually exercise themselves in cruel and bloody contests.
If, in addition to these things, some individual arrogate to
himself, and, with the consent of a great multitude, usurp au-
thority to prescribe laws with respect to religion, to strike with
the thunderbolt of excommunication whomsoever he pleases,
to dethrone kings, to absolve subjects from their oaths of alle-
giance and fidelity, to arm them against their lawful rulers, to
transfer the right over the dominions of one prince to others
who are his sworn confederates, or to such as are prepared to
seize upon them in the first instance, to pardon crimes however
RECONCILINO RELIGIOUS DISSENSIONS. 161
great tlieir enormity may be, and -whether ah-eady perpetra-
ted or to be liereafter committed, and to canonize ruffians and
assassins — tlie mere nod of such a man as is here described,
must be instantly obeyed with blind submission, as if it were
the command of God. Blessed God ! what a quantity of most
inflammable matter is thus thrown upon the fire of enmities,
persecutions and wars. What an Iliad of disasters is thus in-
troduced into the Christian world ! It is, therefore, not with-
out just reason that a man m.ay exclaim, " Is it possible, that
Religion can have persuaded men to introduce this great mass
of evils?"
* But all the ills which we have enumerated do not only pro-
ceed from real dissensions, in which some fundamental truth
is the subject of discussion, but also from those which are m-
a^?na;7/, when things afiect the mind not as they are in reality,
but according to their appearances. I call these imaginary
dissensions, (i.) Either, because they exist among parties
that have only a fabulous religion, which is at as great a dis-
tance from the true one, as the heaven is distant from the
earth, or as the followers of such a phantom are from God
himself. Difierences of this description are found among the
Mahomedans, some parties of whom, (as the Turks,) follow the
intei'].)retation of Omar; while othere, (as the Persians,) are
proselytes to the commentaries of Ali. (ii.) Or, because the
discordant parties believe these imaginary differences to be in
the substance of the true doctrine, when they have it in no ex-
istence whatever. Of such a difference Victor, the Bishop of
Home, afforded an instance, when he wished to excommuni-
cate all the Eastern Churches, because they dissented from him
in the proper time of celebrating the Christian festival of
Easter.
But, to close this part of my discourse, the very summit and
conclusion of all the evils which arise from religious discord,
is, the destruction of that very religion about which all the
controversy has been raised. Indeed, religion experiences
almost the same fate, as the young lady mentioned by Plu-
tarch, who was addressed by a number of suitors; and when
each of them found that she could not become entirely his
11 VOL. I.
162 JA:!tIES AEMmiUS.
own, the}' divided her body into parts, and tlius not one of
tliem obtained possession of her whole person. This is the na-
ture of discord, to disperse and destroy matters of tlie greatest con-
sequence. Of this a very mournful example is exhibited to us in
certain extensive dominions and large kingdoms, the inhabitants
of which were formerly among the most flourishing professors of
the Christian Religion ; but the present inhabitants of those
countries have unchristianized themselves by embracing Ma-
homedanism — a system which derived its origin, and had its
chief means of increase, from the dissensions which arose be-
tween the Jews and the Christians, and from the disputes into
which the Orthodox entered with the Sabellians, the Arians,
the Nestorians, the Eutychians, and with the Monotlielites.
II. Let us proceed to contemplate the causes of this dissen-
siois. Philosophers generally divide causes, into those which
directly and of themselves produce an effect, and into those
which indirectly and hj ctocideiit contribute to the same pur-
pose. The consideration of each of these classes will facilitate
our present enquiries.
1. The accidental cause of this dissension is (1.) the very
nature of tJie Christian lieligion, ^'hich not only transcends
the human mind and its affections or passions, but appears to
be altogether contrary to both it and to them, (i.) For the
Christian Ueligion has its foundation in the cross of Christ ;
and it holds forth this humbling truth, "Jesus, the crucified,
IS the Savior of the world," as an axiom most worthy of all
accept:\tion. For this reason also, the word of which this re-
ligion is composed, is termed " the doctrine of the cross."
(1 Cor. i, 18.) But what can appear to the mind more absurd
or foolish, than for a crucified and dead person to be account-
ed the Savior of the avorld, and for men to believe that sal-
vation centers in the cross f On this account the Apostle de-
clares in the same passage, that the doctrine of the cross, [or,
the preaching of Christ crucified,] is unto the Jews a sturnh-
ling-hloch and unto the Greeks foolishness, (ii.) "What is
more opposed to the human affections than " for a man to
hate and deny himself, to despise the world and the things
that ai'e in the world, and to mortify the flesh with the
KECONCILIXG RELIGIOrS DISSENBIOXS. 1G3
afFections ami lusts?" Yet this is anotlicr axiom of the Cliris-
tiaii lieli:;ion, to which lie who does not give a cheerful assent
in mind, in will and in deed, is excluded from the discipleship
of Christ Jesus. This indispensable recpiisite is the cause why
he who is alienated in mind from the Christian Religion, does
not yield a ready compliance with these its demands ; and why
he who has enrolled his name with Christ, and who is too
weak and pusillanimous to inflict every species of violence on
his nature, invents certain fictions, by which he attempts to
soften and mitigate a sentence, the exact fulfillment of which
fills him with horror. From these circumstances, after men
have turned aside from purity of doctrine, dissensions are ex-
cited against religion and its firm and constant professors.
(2.) In the scriptures, as in the only authentic document,
the Christian Religion is at present registered and sealed ; yet
even they are seized upon as an occasion of error and dissen-
sion, when, as the Apostle Peter says, " the unlearned and un-
stable wrest them unto their own destruction," because they
contain " some things hard to be understood." (2 Peter iii,
16.) The figurative expressions and ambiguous sentences,
which occur in certain parts of the scriptures, are undesigned-
ly forced to ccaiduce to the adulteration of the truth among
those persons, " who have not their senses exercised" in them.
2. But omitting any further notice of these matters, let us
take into our consideration the proper causes of this dissen-
sion :
(1.) In the front of these, Satan appears, that most bitter
enemy of truth and peace, and the most M'ily disseminator of
falsehood and dissension, who acts as leader of the hostile band.
Envying the glory of God and the salvation of man, and at-
tentively looking out on all occasions, he marks every move-
ment ; and whenever an opportunity occurs, during the Lord's
seed time, he sows the tares of heresies and schisms among the
wheat. From such a malignant and surreptitious mode of
sowing while nien are slcejnng^ (Matt, xiii, 23,) he often ob-
tains a most abundant harvest.
(2.) M:VN himself follows next in this destructive train, and
is easily induced to perform any seiwice for Satan, however
164: JAMES AKMnmis.
pernicious its operation may prove to his own destruction ;
and that most subtle enemy, the serpent, finds in man several
instruments most appropriately fitted for the completion of his
purposes.
First. Tlie Tnind of man is the first in subserviency to
satan, both with regard to its blindness and its vanity. First.
Tfie BLINDNESS of the mind is of two kinds, the one a native
hlindness, the other accidental. T\\q former of these grows up
with us even from the birth : our very origin is tainted with
the infection of the primitive offence of the Old Adam, who
turned away from God the Great Source of all his light. This
blindness has so fascinated our eyes, as to make us appear like
owls that become dim-siechted when the liffht of truth is seen.
Yet this truth is not hidden in a deep well ; but though it is
placed in the heavens, we cannot perceive it, even when its
beams are clearly shining upon us from above. The latter
is an accidental and acquired hlindness^ which man has chosen
for himself to obscure the few beams of light which remain to
him. "The God of this world hath blinded the minds of
them which believe not ; lest the light of the glorious gospel
of Christ should shine unto them." (2 Cor. iv, 4.) God him-
self, the just punisher of those who hate the truth, has inflicted
on them this blindness, by giving efiicacy to error. This is
the cause why the veil that remains upon the mind, operates as
a preventive and obstructs the view of the gospel ; (3 Cor.
iii,) and why he on whom the truth has shone in vain, " be-
lieves a lie." (2 Thess. ii, 11.) But assent to a falsehood is
a dissent and separation from those who are the assertors of
tinith. Secondly. The vanitxj of the mind succeeds its blind-
ness, and is prone to turn aside fi'om the path of true religion,
in which no one can continue to walk except by a firm and
invariable purpose of heart. This vanity is also inclined to
invent to itself such a Deity as may be most agreeable to its
own vain nature, and to fabricate a mode of worship that may
be thought to please that fictitious Deity. Each of these ways
constitutes a departure from the unity of true religion, on de-
serting which men rush heedlessly into dissensions.
Secondly. But the affections of the mind are, of all others,
RECONCILING RELIGIOUS DISSENSIONS. 1G5
the most fiiitliful and trusty in the assistance which they afford
to satan, and conduct themselves like ahject slaves devoted to
his service ; although it must be acknowledged that they are
frequently hr<.>ught thus to act, under a false conception that
they are by such deeds promoting their own welfare and ren-
dering good service to God himself. Love and Hatred, the
two chief affections, and the fruitful parents and instigators
of all the rest, occupy the first, second, third, and indeed all
the places, in this slavish employment. Each of them is of a
three-fold character, that nothing might be wanting which
could contribute to the perfection of their number.
The F(;>KiiEU of them consists of the love of glory, of riches,
and of pleasures, which the disciple whom Jesus loved, thus
designates, " the lust of the flesh, and the lust of the eyes, and
the pride of life." (1 John ii, 16.) The latter consists of ha-
tred to the truth, to peace, and to the professors of the truth.
(i.) Pride, then, that most prolific mother of dissensions in
religion, produces its fetid offspring in three different ways :
For, FIRST, either it " exalteth itself against the knowledge of
God," (2 Cor. x, 5,) and does not suffer itself to be brought
into captivity by the truth to obey God, being impatient of
the yoke which is imposed by Christ, though it is both easy
and light. Pride says in reality, " Let us break their bands
asunder, and cast away their cords from us." (Psalm ii, 3.)
From this baneful source arose the sedition of Korah, Dathan,
and Abiram, who arrogantly claimed for themselves a share
in the priesthood, which God had given exclusively to Aaron.
(Num. xvi.) Or, secondly, it loveth to have the jpre-eminence
in the Church of God, and " to have dominion over another's
faith ;" the very crime of which St. John accuses Diotrephes,
when he complains that " neither doth he himself receive the
brethren, and furbiddeth them that would, and casteth them
out of the Church." (3 John 9, 10.) Or, lastly, having
Tisui*ped an impotent sovereignty over tlie souls of men by ap-
pointing and altering at its pleasure the laws concerning Ke-
ligion, and over the bodies of men by employing menaces and
force to bring into subjection to it the consciences of men, it
compels those churches which cannot with a safe conscience
166 JAilES AEMINIUS.
bear this most iniquitous tyranny, to depart from the rest and
to assume to themselves the management of their own affairs.
The Greek Church declared itself to be influenced by this
cause, in refusing to hold communion with the Latin Church,
because the Koman Pontiff had, in oj^position to all right and
law, and in defiance of the rule of Christ and of the decrees of
the Fathers, " arrogated to himself a plenitude of power."
From the same fountain has flowed that immense schism
which in this age distracts and divides all Europe. This has
been ably manifested to the whole world by the just complaints
and allegations of Protestant States and Protestant Princes.
But envy, anger, and an eager desire to know all things, are oth-
er three darts, which peide hurls against concord in religion.
For, first^ if any one excels his fellows in the knowledge of
divine things, and in holiness of life, and if by these means he
advances in favor and authority with the people, j)ride imme-
diately injects envy into the minds of some persons, which con-
taminates all that is fair and lovely ; asperses and defiles what-
ever is pure; obscures, by vile calumnies, either his course of
life or the doctrines which he professes ; puts a wrong construc-
tion, by means of a malevolent interpretation, on what was
well intended and correctly expressed by him ; commences
disputes with him who is thus high in public estimation ; and
endeavors to lay the foundations of its own praise on the mass
of ignominy which it heaps upon his name and reputation.
If by such actions as these it cannot obtain for itself a situation
equal to its desires, it then invents new dogmas and draws
away the people after it ; that it may enjoy such a dignity,
among some individuals who have separated from the rest of
the body, which it was impossible for it to obtain from the
whole while they lived together in concord and harmony.
Secondly. Pride is also the parent of an(jei\ which may stim-
ulate any one to revenge, if he think himself injured even in
the slightest degree by a professor of the truth. Such a per-
son reckons scarcely any injury better suited to his purpose
or more pernicious to the affairs of his adversary, than to speak
contumeliously and in disparagement of his sentiments, and
publicly to proclaim him a heeetic — than which no term can
RECONCILING RELIGIOUS DISSENSIONS. 167
be more opprobrious or an object of greater hatred among
mortals. Because, as this crime does not consist of deeds^ but
of sentiments^ the aspersions cast upon them cannot be so
completely Avashed away as to leave no stains adhering to
them, or as to create a possibility at least for the calunmiator
to remove from himself by some evasive subterfuge the infa-
my which attaches itself to him who is an utterer of slanders.
The third weapon which pride employs in this warfare, is a
passionate desire to explore and hiow all tilings. This pas-
sion leaves no subject untouched, that its learning may be
displayed to advantage ; and, (not to lose the reward of its
labor,) it obtrusively palms upon others as things necessary to
be known, those matters which, by means of great exertion, it
seems to have drawn out from behind the darkness of igno-
rance, and accompanies all its remarks by great boldness of
assertion. From such a disposition and conduct as this, offences,
and schisms must arise in the Church.
(ii.) Avarice, likewise, or, the love of money .^ which is term-
ed by the Apostle, "the root of all evil," (1 Tim. vi, 10,) brings
its hostile standard into this embattled field. For, since the
doctrine of truth is not a source of profit, when those who have
faithfully taught it are succeeded by unbelieving teachers,
*' who are ravening wolves, and suppose gain to be godliness,"
the latter effect a great change in it, (1.) either by "-binding
heavy burdens, and grievous to be borne, and laying them on
the shoulders of the disciples," (Matt, xxiii, 4,) for whose re-
demption votive offerings may be daily made ; (2.) by invent-
ing profitable plans for expiating sins ; or, lastly^ by preach-
ing, in soft and complimentary language, such things as are
agreeable to the ears of the people, for the purpose of gaining
their favor, which, according to the expression of the Apostle,
is a "corrupting of the word of God," or making a gain of it.
(2 Cor. ii, 17.) From these causes dissensions have often arisen ;
(1.) either when the faitliful teachers that are in the church, or
those whom God raises up for the salvation of his people, mar-
shal themselves in opposition to the doctrine which is prepared
for the sake of ])r(tfit; or, (2.) when the people themselves,
growing weary of impositions and rapine, become secedera
168 JAMES ARMINniS.
from these pastors, by uniting themselves with such as are
really better, or by receiving those as their substitutes who are
in their estimation better. This was the torch of dissension
between the Pharisees and Christ, who opposed their avarice,"
and came to loose all those grievous burdens. This was also
the primary consideration by which Luther was excited to
obstruct the sale of Popish indulgencies ', and from that small
beginning, he gradually proceeded to reforms of greater im-
23ortance.
(iii.) Not only that PLEASURE or " lust of the flesh," which
specially comes under this denomination, and which denotes a
feeling or disposition for carnal things^ takes its part in the
performance of this tragedy, but that also which in a general
sense contains a desire to commit sin without any remorse of
conscience : and both these kinds of pleasure most assiduously
employ themselves in collecting inflammable materials for
augmenting the flame of discord in religion.
For this passion or afiection, having had some experience
in the important " doctrine of the cross," desires as the very
summit of all its wishes, both to riot, while here, in the pleas-
m'es of voluptuousness, and yet to cherish some hopes of ob-
taining the happiness of heaven, "With two such incompati-
ble objects in view, this passion chooses teachers for itself, who
may in an easy manner " place, under the arm-holes of their
disciples, pillows sewed and filled with soft feathers," (Ezek.
xiii, 18,) on which they may recline themselves and take sweet
repose, although their sins, like sharply pointed thorns, con-
tinue to sting and molest them in every direction. They flat-
ter them with the idea of easily obtaining pardon, provided
they purchase the favor of the Deity, by means of certain ex-
ercises apparently of some importance, but possessing in real-
ity no consequence whatever, and by means of great donations
with which they may fill his sanctuary. This is the com-
plaint of the Apostle, who, when writing to Timothy, says,
" For the time will come when they will not endm-e sound
doctrine ; but after their own lusts shall they heap to them-
selves teachers, having, itching ears ; and they shall turn away
their ears from the truth, and shall be tm-ned unto fables."
EECONCILINQ KELIGI0U3 DISSENSIONS. 169
To this 18 subjoined an admonition, that Timothy should watch
and discharge with fidelity the duties of his ministry. (2 Tim.
iv, 3-5). According to this quotation, a difference must of
'necessity exist between Timothy and those teachers.
But these three capital vices are serviceable to Satan, their
author, in another way, and contribute under his direction to
introduce changes in religion, and, consequently, to excite dis-
cord among christians. In both sacred and profane history,
egregious examples are recorded of princes and private men,
who, being instigated by such a desire of power as partook at
once of ambition and avarice, have invented new modes of re-
ligion, and accommodated them to the capacities, the wishes,
and the opinions of their people ; by means of which they
might either restrain their own subjects witliin the boi^nds of
their duty, or might subdue to their way the people that were
under the rule of other princes. Ambition and avarice sug-
gest to such aspiring persons the desire of inventing those
modes of religious worship ; while an itching for novelty, a
wish to enjoy their pleasures, and the obvious agreement of
the new doctrine with their preconceived opinions, influence
the people to embrace the modish religion. With these inten-
tions, and under the impulse of these views, Jeroboam was the
first author of a change of religion in the Israelitish Church.
He built altars in Dan and Bethel, and made golden calves,
that he might prevent the peo2:)le from proceeding at stated
periods to Jerusalem, for the purpose of offering sacrifice, ac-
cording to the command of God, and from returning to the
house of David, from which they had rent themselves. The
same reasons also induced Mahomet to invent a new religion.
By his frequent intercourse with Jews and Christians, he
had learned from both parties those things which were most
agreeable to them ; he therefore adopted the very crafly coun-
sel of Sergius, the monk, and devised a new mode of religion,
which was gratifying to the human senses, and which, as it
Wiis digested in his Alcoran, he persuaded many people to em-
brace. The few individuals with whom he was able to prevail,
were the foundation from which arose the immense Ottoman
170 JAilES AEMINTUS.
emjjire, and those extensive dominions which are to the i^res-
ent time in possession of the Turks.
2. We have now seen in what manner the love of glory ^ of
riches and pleasure^ performs its several j)arts in this, theatre of
religions dissensions. Let hatred next appear and exhibit to
us its actions, which, from the very nature of the cause, have
a proper and direct tendency to excite discord.
(1.) The first of its actors that appears upon the stage, is a
hatred of the truth, and of true doctrine. This species of ha-
tred is conceived, partly from an anticipated notion of the
mind^ which, since it cannot be reconciled to the doctrine of
truth, and yet is with diflficulty drawn away from it, excites
hatred against a sentiment that is opposed to itself. It is also
partly conceived, because the true doctrine becomes the accu-
ser of man, forbidding those things which are the objects of his
desires, and commandins: those thino;s which he is most reluc-
tant to perform. While it urges its precepts so rigidly, that
every one who does not seriously regulate and conform his life
to the conditions which they contain, is excluded from all hope
of salvation.
(2.) The next in order, is the hatred of jpeace and concord.
For there are men of a certain description who cannot exist
without having an enemy, which Trogus Pompeius declares to
have been a trait in the character of the ancient Spaniards.
To such persons concord or amity is so offensive, that, out of
pure hatred to it, they willingly ex]30se themselves to the en-
mity of others. If such characters happen to obtain a station
of some honor in the Church, it is amazing what scruples and
difficulties they will not raise, what intricate sophisms they
will not frame and contrive, and what accusations they ^vill
not institute, that they may have an opportunity of raising a
contest about the articles of religion, from which proceed pri-
vate enmity and rancor that can never be appeased, and dis-
sensions of a more deadly kind than the greatest of those
which relate to the present life,
(3.) The last which comes forward, is a hatred against the
j^ofessors of the true doctrine^ from which the descent is very
EECONCILING RELIGIOUS DISSKNSIONS. lYl
rapid downwards to a dissent from that doctrine which those
good men profess ; because it is the anxious stuly of every one
that hates another, not to liave anything in common with his
adversary. Of this the Arabians aiford an example. Out of
liatred to Ileraclius Qusar, and to the stipendiary Greek and.
Latin troops wh-o served under him, tliey, who had long be-
fore dejiarted from them in will and affection, effected a still
more serious separation from them in religion ; for, although
they had previously been professors ot Cin-istianity, from that
period they embraced the doctrines of the Alcoran and became
followers of Mahomet.
But the professors of the true doctrine incur this sjiecies of
hatred, either through smne fault of their ovm^ or through the
jyure malice of men. (i.) They incur this hatred hij their ovm
fault., if they do not administer the doctrine of the truth, with
that pi-udence and gentleness which are appropriate to it ; if
they appear to have a greater regard for their own advantage,
than for the advancement of religion, and, lastly^ if their man-
Der of life is in opposition to the doctrine. From all these
circumstances a bad opinion is entertained of them, as though
they scarcely believed the principles which they inculcate.
(ii.) This hatred is also incurred by the fault of another., be-
cause the delicate and lascivious hearts of men cannot bear to
have their ulcers sjirinkled and purified by the sharp salt of
truth, and l)ecause they with difficulty admit any censors on
their life and manners. AVith a knowledge of this trait of the
human heart, the Apostle enquires, "Am I therefore become
your enemy, because I tell you the truth ?" (Galat. iv, 16.)
For truth is almost invariably productive of hatred, while an
obsequious complaisance obtains friends as its reward.
3. The preceding appear to be the procuring causes of dis-
sensions in religion ; and as long as their efficacy endures,
they tend to ]»erpetuate those dissensions. There are other
causes that we may justly class among those which perpetuate
discord when once it has arisen, and which prevent the resto-
ration of peace and unity.
(1.) Among these perpetuating and preventing causes, the
172 JAME3 AEMINIUS.
first place is claimed for the various prejudices hy which the
minds of the Dissidents are occupied, concerning our adversor
ries and their opinions, concerning our parents and ancestors^
and the Church to lohich we helong, and, lastly, concerning
ourselves and our teachers.
(i.) The prejudice against our adversaries is, .not that we
think them under the influence of error, but under that of
pure 'rrudioe, and because their minds have indulged their hu-
mor in thus dissenting. This cuts off all hope of leading them
to adopt correct sentiments, and despair refuses to make the
attempt, (ii.) The prejudice against the opinions of our ad-
versary is, that we condemn them oureelves not only for being
false, but for having been already condemned by the public
judgment of the Church ; we therefore consider them unwor-
thy of being again brought into controversy, and subjected
anew to examination. (iii.) But the preconceived opinion
which we have forvned concerning our parents and ancestors^
is also a preventive of reconciliation, both because we account
them to have been j^ossessed of such a great share of wisdom
and piety, as rendered it improbable that they could ever have
been guilty of error; and because we conceive favorable hopes
of their salvation, which is very properly an object of our most
earnest wishes in their behalf. But these hopes we seem to
call in question, if, in an opinion opposed to theirs, we ac-
knowledge any portion of the truth appertaining to salvation,
of which they have either been ignorant or have disapproved.
It is on this principle that parents leave their posterity heirs
as of their property so also of their opinions and dissensions.
(iv.) Besides, the splendor of the Church, to which we have
bound ourselves by an oath, dazzles our eyes in such a man-
ner that we cannot suffer any persuasion whatever to induce
us to believe the possibility, in former times or at present, of
that church having deviated in any point from the right way.
(v.) Lastly. Our thoughts and sentiments cowcc'^mn-j/tJi^^^^^Z'y^*
and our teachers are so exalted, that our minds can scarcely
conceive it possible either for them to have been ignorant, or
not to have had a sufficiently clear perception of things, or for
RECONCILING- RELIGIOUS DISSENSIONS. 173
US to err in judgment wlien we approve of their opinions. So
prone is the human understanding to exempt from all suspi-
cion of error itself and tliose whom it loves and esteems I
(2.) It is no wonder if these prejudices produce a ])ertinacity
in eagerly defending a jyvoposltion once laid doton^ which is a
most powerful impediment to reconciliation. Two kinds of
fear render this pertinacity the more obstinate : (i.) One is a
fear of that disgrace which, we foolishly think, will be incmTed
if we acknowledge ourselves to have been at all in error, (ii.)
The other is a fear which causes us to think, tliat the whole
doctrine is exposed to the utmost peril, if we discover it even
in one point to be erroneous.
(3.) In addition to these, the mode of action commonly adopt-
ed hot ' tmoards an adversary and his opinion^ is no small ob-
stacle to reconciliation, although that mode may seem to have
been chosen for conciliatory purposes.
(i.) An adversary is treated in a perverse manner, when he
is overwhelmed by curses and reproaches, assailed with de-
tractions and calumnies, and when he is menaced with threats
of violence. If he desj^ises all these things, which is not an
uncommon occurrence when "the testimony of his conscience"
is in opposition to them, (2 Cor. i, 12,) they produce no effect
whatever. But if his spirit broods over them, his mind be-
comes disturbed, and, like one stricken by the Furies, he is
driven to madness, and is thus much worse qualified than be-
fore to acknowledge his error. In both these ways he is con-
firmed rather the more in his own opinion ; either because he
perceives, that those who use arms of this kind openly betray
the weakness as well as the injustice of their cause ; or, be-
cause he draws this conclusion in his own mind, that it is not
very probable that those persons are instmcted by the Spirit
of truth who adopt such a course of conduct.
(ii.) But contention is rashly instituted against the opinion
of an adversary^ fifst^ when it is not proposed according to
the mind and intention of him who is the assertor ; secondly^
when it is discussed beyond all due bounds, and its deformity
is unseasonably exaggerated ; and, lastly^ when its refutation
is attempted by arguments ill calculated to produce that effipct.
1Y4: JAMES AEMINIUS.
The first OQ,Q.m's, when we do not attend to the words of an ad-
versary, with a becoming tranquility of mind and suitable pa-
tience ; but immediately and at the mention of the first word,
we are accustomed to guess at his meaning. The second arises
from the circumstance of no one wishing it to appear as if he
had begun to contend about a thing of trifling importance.
The last proceeds from ignorance or from too great imj^etuos-
ity, Avhich, on being precipitously impelled into fury, augments
its mischievous capabilities. It then seizes upon anything for
a weapon, and hurls it against the adversary. When the first
mode is adoj^ted, the person whose meaning is misrepresented,
thinks that an opinion, not his own, has been calumniously
attributed to him. The second course^ according to his judg-
ment, has been pursued for the purpose of affixing an envious
mark upon his opinion, and iipon the dignity which it has ac-
quired. When the last is put in practice, he considers his
opinion to be incapable of refutation, because he observes that
it remains uninjured amidst all the arguments which have been
directed against it. All and each of these add fuel to the flame
of dissensions, and render the blazing fire inextinguishable.
III. We have now considered the natuee, the effects and
the CAUSES of religious dissension. It remains for us to en-
quire into the remedies for such a great evil. While I at-
tempt this in a brief manner, I beg that you will favor me
with that degree of attention which 3^ou have already mani-
fested. The professors of medicine describe the nature of all
remedies thus, " they are never used without some effect."
For if they be true remedies, they must prove beneficial ; and,
if they do not profit, they prove hurtful. This latter circum-
stance reminds me, that I ought first to remove certain corrupt
remedies which have been devised by some persons and occa-
sionally employed.
1. The first of these false remedies which obtrudes itself, is
the fable of the svfiiclency of implicit faith^ by which people
are called upon, without any knowledge of the matter, to be-
lieve that which is an object of belief with the Church and the
Prelates. But the Scripture places righteousness " in the faith
of the heart," and salvation " in the confession of the mouth ;"
EECONCILING RELIGIOUS DISSENSIONS. 175
(Rom. X, 10,) and says, "The just sluill live hy his faith,"
(Ileb. ii, 4,) and " I believe and therefore have spoken." (2
Cor. iv, 13.) This monstrous absurdity is, therefore, explo-
ded by the scripture. Not only does this fable talce away all
cause of religious dissension, but it also destroys religion itself,
which, when it is destitute of knowledge and faith, can have
no existence.
2. The next figment is nearly allied to this ; it concludes,
that eve>y one may he saved in his ovm relujlon. But while
this remedy professes to cure one evil, it produces another
much more hurtful and of greater magnitude ; and that is, tlie
certain destruction of those who are held in bondage by this
error. Because this opinion renders the error incurable ; since
no one will give himself any trouble to lay it aside or to cor-
rect it. This was Mahomet's devise, for the purpose of estab-
lishing his Alcoran free from all liability of its becoming an
object of dispute. The same doctrine obtained in Paganism,
where the worship of demons flourished, as is evident from the
title on a certain altar among the Athenians, the high stew-
ards of Pagan wisdom. That altar bore the following inscrip-
tion, " To THE Gods of Asia, Eukope, and Africa ; to the
UNKNOWN AND FOREIGN GoDs :" which was after the manner of
the Romans, at that period, " the masters of the world," who
were accustomed to invoke the tutelary deities of an enemy's
city before they commenced hostilities against it. In this
manner has Satan exerted himself, lest his " kingdom, being
divided against itself should fall,"
3. The third false remedy is a jyrohibition of all controver-
sies respecting religion^ which lays down the most stupid
ignorance for a foundation, and raises upon it the super-
stnicture of religious concord : In Russia, where such an
ordinance is in operation, this is obvious to every one that
contemplates its effects. Yet it is hurtful, whether it be true
Religion that flourishes, or it be false. In the first case, on
account of the inconstancy of the human mind ; and in the
second case, because it stamps perpetuity on error, unless the
preceding fictiun concerning the etpialltijof all religions mQQi
176 JAMES AEMINTUS.
with approval, for on that foundation, Mahomet raised this
prohibition against religious controversies.
4. ISText to this in absurdity is the advice, not to exjjlain
the sacred Scrijytures^ hut only to read them : which is not
only pernicious, on account of the omission of their particu-
lar application, and repugnant to the usage both of the an-
cient Jewish Church and of the primitive Church of Christ ;
but it is also of no avail in the cure of the evil, since any one
might, by readinp;, discover the meaning for himself, accord-
ing to his own fancy ; and that reading which is instituted at
the will of the reader, would act the part of an explanation,
on account of the parallelism of similar and dissimilar pas-
sages.
But the Popish ChrCrch exhibits to us three remedies.
First, that^ for the sake of certainty^ we may have recourse
to the Church Universal. However, since the whole of this
church cannot meet together, the court of Rome has appoint-
ed in its place a rej>rese7itative assembly, consisting of the
Pope, the Cardinals, the Bishops, and the rest of the prelates
who are devoted to the Koman See, and subject to the Pon-
tiff. But, in addition to this, because it believes that it is pos-
sible for all the Cardinals, Bishops and Prelates to err, even
when united together in one body, and because it considers
the Pope alone to be placed beyond the possibility of error,
it declares that we must apply to him for the sake of obtain-
ing a decisive judgment concerning Peligion. This remedy
is not only vain and inefficient, but it is far more difficult to
induce the rest of the Christian world to adopt it than any
controverted article in the whole circle of religion : And since
the Papists endeavor to prove this point from the scriptures,
by that very circumstance they declare that the scriptures are
the only sanctuary to which we can repair for religious in-
formation.
Secondly. Their next remedy is proposed, if I may be al-
lowed the expression, merely for the sake of form, and lies in
the writings and agreement of the ancient Fathers. But,
since the Christian Fathers have not all been authors, and few
RECONCILING RELIGIOUS DISSENSIONS. 177
of those who have written, have concerned themselves with con-
troversies, (which takes away from us the universal consent of all
of them together,) this remedy is also useless, because it is a fact
to the trutli of which the Papists themselves assent, that it was
possible for each of these Fathers to err. From this circum-
stance, therefore, we conclude, that the consent of all of them
is not free from the risk of error, even if each had separately
declared his own individual opinion in his writings. Besides,
this general agreement is no easy matter ; nay, it is to be ob-
tained with the greatest difficulty ; because it is in the power
of very few persons, (if of any man whatever,) to make them-
selves acquainted with such universal consent, both on ac-
count of the bulky and almost innumerable volumes in which
the writings of the Fathers are contained, and because the
dispute among different parties is no less concerning the mean-
ing of those Fathers than concerning that of the Scriptures,
the contents of which are comprised in a book of small size
when compared with the dimensions of their massy tomes.
We are thus sent forth on an endless excursion, that we may
at length be compelled to return to the Sovereign Pontiff.
Thirdly. The other remedy of the papists is not much
dissimilar to the preceding one. It is thus stated : The de-
crees of former councils may he consulted ; from which^ if it
should appear that the controversy has heen decided^ the judg-
ment then passed upon it must stand in the place of a defini-
tive sentence : nor must any matter^ the merits of which have
heen once decided^ he hrmight again into judgment. But of
what avail would this be, if a good cause had been badly de-
fended, and had been overpowered and borne down, not by
any defect in itself, but through the fault of those who were
its defenders, and who were either awed into silence through
fear, or betrayed their tnist by an incompetent, foolish and
injudicious defence ? And of what consequence does such a
remedy appear, if one and the same s^nrit of er?'or have con-
ducted on such an occasion both the attack and the defence !
But grant that it has been fairly defended : Yet, I declare
that THE CAUSE OF RELIGION, WHICH IS THE CAUSE OF GoD, 18
12 VOL. I.
178 JAMES AEMINIU8.
NOT AN AFFAIR TO BE SUBMITTED TO HUMAN DECISION, Or " ^0
1)6 judged of man's judgTnenV
The Papists add a fourth reinedj, which, on account of its
fierce and most violent efficacy, will not easily be forgotten by
us as a people who have been called to endure some of its cru-
elties. It acts like the fulcrum of a lever for confirming all
the preceding suggestions, and is the foundation of the whole
composition. Itisthis: "Whosoeverrefuses to listen to the coun-
cils and writings of the fathers, and to receive them as explained
by the Church of Rome — whosoever refuses to listen to the
Church, and especially to her husband, that High Priest an d
Prophet, the vicar of Christ and the successor of St. Peter,
let that soul be cut off from among his people : And he who
is unwilling to yield to an authority so sacred, must be com-
pelled, under the sword of the executioner, to express his con-
sent, or he must be avoided," \^''devitetLLr^'''\ which, in their
language, signifies that he must be deprived of life. To mur-
der and utterly to destroy the adverse and gainsaying parties,
is, indeed, a most compendious method of removing all dis-
sensions !
In the midst of these difficulties, some persons have invent-
ed other remedies, which, since they are not within the power
of man, ought, according to their views, to be asked of God
in prayer.
1. One is, that God would he pleased to raise some one from
the dead^ and send hhn to men : From such a messenger,
they might then hope to know what is God's decisive judg-
ment concerning the clashing opinions of the various dissi-
dents. But this remedy is discountenanced by Christ when
he says, " If they hear not Moses and the Prophets, neither
will they be persuaded, though one rose from the dead."
(Luke xvi, 31.)
2. Another of these remedies is, that God would hy a mir-
acle distinguish that j)arty of whose sentiments he approves ^
which appears to have been a practice in the times of Elijah.
But if no sect be entirely free from every particle of error,
can it be expected that God will set the seal of his approval
RECONCILING RELI0I0D8 DISSENSIONS. 179
on any portion of falsity ? But this wish is unnecessary, since
the tilings which Christ did and spoke " arc written that we
might believe that Jesus is the Christ, the Son of God, and
that, believing, we might have life through his name." (John
XX, 31.) But the remedy itself, if applied, would prove to be
ineflicacious. For even in the days of Christ and his apostles,
dissensions existed ; and many of them were excited against
the primitive heralds of the gospel, although they had acqui-
red great renown by the benevolent exercise of the miraculous
powers with which they were endued. To this remark I must
add that the approaching advent of Antichrist is predicted to
be " with all power, and signs, and lying wonders." (2 Thess.
ii, 9.)
3. A third remedy, of a horrid description, remains to be
noticed, which, nevertheless, is resorted to by some persons.
It is an adjuration of the devil, to induce him by means of in-
cantations and exorcisms to deliver an answer, from the bodies
of possessed persons, concerning the truth of such doctrines
as are at any period the existing subjects of controversy.
This method is both a mark of the utmost desperation, and
an execrable and insane love of demons.
But, dismissing all these violent medicines, that are of a
bad character and import, I proceed to notice such as are holy,
true and saving ; these I (W^XYihxxt^mio preparatives anda^A-
wretics or removers, of this dissension.
1. To the class oi pi'ep)aratives belong, (1.) in the first
place, PRAYERS AND SUPPLICATIONS TO GoD, that wc may ob-
tain a knowledge of the truth, and that the peace of the
Church may be preserved : and these religious acts are to be
performed, at the special command of the magistrates, with
fasting, and in dust and ashes, with seriousness, in faith, and
with assiduity. These services, when thus performed, cannot
fail of being efficacious ; because they are done according to
the ordinance of God, whose command it is, that " we pray
for the peace of Jerusalem," (Ps. cxxii, G,) and accoi-ding to
the promise of Christ, who has graciously engaged that " the
Spirit of truth shall be given to those who ask him." (Luke
xi, 13.)
180 JAMES AHMINTUS.
(2.) Let a serious amendment of life and a conscientious
course of conduct he added: For, without these, all our
prayers are rendered inefFectual, because they are displeasing
to God, on the ground, that "he who misemploys that por-
tion of knowledge which he posseses, becomes, by his own
act, unworthy of all further communications and increase of
knowledge. This is in accordance with that saying of Christ :
" Unto every one that hath, shall be given ; and from him
that hath not, even that which he hath shall be taken away
from him." (Luke xix, 26.) But to all those who employ
and improve the knowledge which is given to them, Christ
promises the sjnrit of discernment in these words : " If any
man will do the will of my Father, he shall know of the doc-
trine, whether it be of God, or whether I speak of myself."
(John vii, 17.)
2. But amongst the very first removals^ let those causes be
put away which, as we have previously stated, have their
origin in the affections, and which are not only the instigators
of this dissension, but tend to perpetuate and keep it alive.
Let humility overcome pride ; let a mind contented with its
condition become the successor of avarice ; let the love of ce-
lestial delights expel all carnal pleasures ; let good will and
benevolence occupy the place of envy; let patient forbear-
ance subdue anger ; let sobriety in acquiring wisdom prescribe
bounds to the desire of knowledge, and let studious appli-
cation take the place of learned ignorance. Let all ha-
tred and bitterness be laid aside; and, on the contrary,
" let us put on bowels of mercies " towards those who
differ from us, and who appear either to wander about
in the paths of error, or to scatter its noxious seeds among
others.
These necessary concessions we shall obtain from our
minds without much difficulty, if the following four conside-
rations become the objects of our sedulous attention :
FiKST. How extremely difficult it is to discover the truth
on all subjects^ and to avoid error. On this topic, St. Augus-
tine most beautifully descants, when he thus addresses those
worst of heretics, the Manichees : " Let those persons be en-
RECONCILmO KELIGI0U8 DISSENSIONS. 181
raged against 3-ou, who are ignorant of the immense labor
that is required for the discovery of truth, and huw difficult
it is to guard against error. Let those be enraged against you
who know not how uncommon a circumstance and how ardu-
ous a toil it is to overcome carnal fantasies, when sucli a con-
quest is put in comparison with serenity of mind. Let those
be enraged against you who are not aware of the great diffi-
culty with wiiich the eye of "the inner man" is healed, so as
to be able to look up to God as the sun of the system. Let
those be enraged against you, who are personally unconscious
of the many sighs and groans which must be uttered before
we are capable of understanding God in the slightest degree.
And, lastly, let them be enraged against you, who have never
been deceived by an error of such a description as that under
which they see you laboring. But how angry soever all these
pereons may be, I cannot be in the least enraged against you,
whose weaknesses it is my duty to bear, as those who were
near me at that period bore with mine ; and I ought now to
treat you with as much patience as that which was exercised
towards me when, frantic and blind, I went astray in the
errors of your doctrine."
Secondly. That those who hold erroneous opinions have
been induced through ignorance to adopt them, is far more
probable, than that malice has influenced them to contrive a
methcjd of consigning themselves and other people to eternal
destruction.
Thirdly. It is possible that they who entertain these
mistaken sentiments, are of the number of the elect, whom
God, it is true, may have permitted to fall, but only with this
design, that he may raise them up with the greater glory.
How then can we indulge ourselves in any harsh or unmerci-
ful resolutions against these persons, who have been destined
to possess the lieavenly inheritance, who are our brethren, the
membere of Christ, and not only the servants but the sons of
the Lord Most Ili'di ?
o
Lastly. Let us place oui*selves in the circumstances of an
adversary, and let him in return assume the character which
we sustain ; since it is as possible for us, as it is for him, to
182 JAMES ARMmitrs.
hold wrong principles. "When we have made this experi-
ment, we may be brought to think, that the very person whom
we had previously thought to be in error, and whose mistakes
in our eyes had a destructive tendency, may perhaps have
been given to us by God, that out of his mouth we may learn
the truth which has hitherto been unknown to us.
To these four reflections, let there be added, a consideration
of all those articles of religion res'pecting which there exists on
hoth sides a jperfect agree7)ient. These will perhaps be found
to be so numerous and of such great importance, that when a
comparison is instituted between them, and the others which
may properly be made the subjects of controversy, the latter
will be found to be few in number and of small consequence.
This is the very method which a certain famous prince in
France is reported to have adopted, when Cardinal Lorraine
attempted to embroil the Lutherans, or those who adhered to
the Augustan Confession, with the French Protestants, that
he might interrupt and neutralize the salutary provisions of
the Conference at Poissy, which had been instituted between
the Protestants and the Papists.
But since it is customary after long and grievous wars, to
enter into a truce, or a cessation from hostilities, prior to the
conclusion of a treaty of peace and its final ratification ; and,
since, during the continuance of a truce, while every hostile
attempt is laid aside, peaceful thoughts are naturally sug-
gested, till at length a general solicitude is expressed with
regard to the method in which a firm peace and lasting recon-
ciliation may best be efiected ; it is my special wish, that there
may now be among us a similar cessation from the asperities
of religious warfare, and that both parties would abstain from
writings full of bitterness, from sermons remarkable only for
the invectives which they contain, and from the unchristian
practice of mutual anathematizir.g and execration. Instead
of these, let the controversialists substitute writings full of
'moderation^ in which the matters of controversy may, without
respect of persons, be clearly explained and proved by cogent
arguments : Let such sermons be preached as are calculated
to excite the minds of the people to the love and study of
RECONCILING KELIGI0U8 DISSENSI0N8. 188
truth, charity, mercy, long-suffering, and concord ; which
may inflame the minds both of Governora an«i people with a
desire of concluding a pacification, and may make them will-
ing to carry into effect such a remedy as is, of all others, the
best accommodated to remove dissensions.
That remedy is, an orderly and free convention of the
parties that differ from each other : In such an assembly,
(called by the Greeks a Synod, and by the Latins a Council,)
afler the different sentiments have been compared together,
and the various reasons of each have been weighed, in the fear
of the Lord, and with calnmess and accuracy, let the members
deliberate, consult and determine what the word of God de-
clares concerning the matters in controversy, and afterwards
let them by common consent promulge and declare the result
to the Churches.
The Chief Magistrates, who profess the Christian religion,
will summon and convene this Synod, in virtue of the Supreme
official authority with which they are divinely invested, and
according to the practice that formerly prevailed in the Jewish
Church, and that was afterwards adopted by the Christian
Church and continued nearly to the nine hundredth 3^ear after
the birth of Christ, until the Eoman Pontiff began through
tyranny to arrogate this authority to himself. Such an ar-
rangement is required by the public weal, which is never
committed with greater safety to the custody of any one than
to his whose private advantage is entirely unconnected, with
the issue.
But men endued with wisdom will be summoned to this
Synod, and will be admitted into it — men who are well quali-
fied for a seat in it by the sanctity of their lives, and their
general experience — men burning with zeal for God and for
the salvation of their mankind, and inflamed with the love of
truth and peace. Into such a choice assembly all those per-
sons will be admitted who are acknowledged for any probable
reason to possess the Spirit of Christ, the Spirit of disceniment
between truili and falt^ehood, between good and evil, and those
who promise to abide by the Scriptures, that have been inspired
by the same Holy Spirit. Not only will ecclesiastics be ad-
184 JAMES AEMINIUS.
mitted, but also laymen, whether they be entitled to any
superiority on account of the dignity of the office which they
sustain, or whether they be persons in private stations. IS^ot
only will the representatives of one party, or of some parties,
be admitted, but deputies from all the parties that disagree,
whether they have been defenders of the conflicting opinions
that are at issue, or whether they have never publicly explained
their own sentiments either in discourse or by writing. But
it is of the utmost consequence, that this sentence should, after
the manner of Plato, be inscribed in letters of gold on the
porch of the building in which this sacred meeting holds its
sittings : " Let no one that is not desikous of pkomoting
THE interests OF TRUTH AND PEACE, ENTER THIS HALLOWED
DOME !" It is my sincere and earnest wish, that God would
" place his angel with a flaming two-edged sword at the en-
trance of this paradise," in which divine truth and the lovely
CONCORD of the Church will be the subjects of discussion ; and
that he would by his Angel drive away all those who might
be animated with a spirit averse to truth and concord, while
the sacred guardian repeats, in tones terrific and a voice of
thunder, the warning words used by the followers of Pytha-
goras and Orpheus preparatory to the commencement of their
sacred rites :
Far, far from hence, ye maltitude profane !
The situation and other circumstances of the town or city
appointed for holding such a Council, must not be neglected.
It should be so accommodated to the convenience of those who
have to assemble in it, that neither the difficulty of approach-
ing it, nor the length of the journey to it, should operate as a
hindrance on any of the members deputed. It should be a
place free from danger and violence, and secured against all
surprise and ambuscades, in order that those who are sum-
moned may come to it, remain in it, and return to their homes,
in perfect safety. To secure these benefits, it will be neces-
sary for a public pledge to be given to all the members and
solemnly observed.
In this council the subjects of discussion will not be, the
RECONOELINO EELIQI0U8 DISSENSIONS. 185
jurisdiction, honors, and rights of precedence on the part of
princes, the wealth, power and privileges of Bishops, the
commencement of war against the Turks, or any other politi-
cal mattei-s. But its discussions will relate solely to those
things which pertain to Eeligion : Of this description are the
doctrines which concern faith and manners, and ecclesiastical
order. (1.) In these doctnnes^ there are two objects worthy of
consideration, which are indeed of the greatest consequence :
(i.) Thei?' truth, and (ii.) The degree of necessity which exists
far knowing, helieviyig and practising them. (2.) As to Ec-
clesiastical order, because a good part of it is positive and only
requires to be accommodated to persons, places and seasons,
it will be easily despatched.
The end ot such a holy convention will be the illustration,
preservation, and propagation of the truth ; the extirpation of
existing erroi*s, and the concord of the Church. The conse-
quence of all which, will be the glory of God and the eternal
salvation of men.
The presidency of that assembly belongs to him alone
who is the Head and the Husband of the Church, to Christ
by his Iloly Spirit. For he has promised to be present in a
company that may consist only of two or three individuals
gathered together in his name: Ilis assistmce, therefore, will
be earnestly implored at the beginning and end of each of their
sessions. But for the sake of order, moderation, and good
government, and to avoid confusion, it will be necessary to
have presidents subordinate to Christ Jesus. It is my sincere
wish that the magistrates would themselves undertake that
office in the Council ; and this might be obtained from them
as a favor. But in case of their reluctance, either some mem-
bers deputed from their body, or some persons chosen by the
whole Synod, ought to act in that capacity. The duties of
these Presidents will consist in convening the assembly, pro-
posing the subjects of deliberation, putting questions to the
vote, collecting the suffrages of each member by means of
accredited secretaries, and in directing the whole of the pro-
ceedings. The course of action to be adopted in the Synod
itself, is this ; (1.) a regular and accm-ate debate on the mat-
186 JAMES AEMINIUS.
ters in controversy, (2.) mature consultation concerning them,
and (3.) complete liberty for every one to declare his opinion.
The rule to be observed in all these transactions is the Word
OF God, recorded in the books of the Old and New Testament,
The power and influence which the most ancient Councils
ascribed to this sacred rule, were pointed out by the significant
action of placing a copy of the Gospels in the first and most
honorable seat in the assembly. On this point the parties
between whom the diflerence subsists, should be mutually
agreed. (1.) The debates will not be conducted according to
the niles of JRhetoric, but according to Dialectics. But a log-
ical and concise mode of reasoning will be employed; and all
precipitancy of speech and extempore effusions will be avoid-
ed. To each of the parties such an equal space of time will
be allowed as may appear necessary for due meditation : and,
to avoid many inconveniences and absurdities, every speech
intended for delivery will be comprised in writing, and will
be recited from the manuscript. No one shall be permitted to
interrupt or to close a disputation, unless, in the opinion of
the whole assembly, it appear that sufficient reasons have been
advanced to satisfy the subject under discussion. (2.) When
a disputation is finished, a grave and mature deliberation will
be instituted both concerning the controversies themselves and
the arguments employed by both sides ; that, the limits of the
matter under dispute being laid down with great strictness,
and the amplitude of debate being contracted into a very nar-
row compass, the question on which the assembly has to de-
cide and pronounce may be perceived as at one glance with
complete distinctness. (3.) To these will succeed, in the prop-
er course, a free declaration of opinion — a right, the benefit
of which will belong equally to all that are convened of each
party, without excluding from it any of those who, though not
invited, may have voluntarily come to the town or city in
which the Synod is convened, and who may have been admit-
ted into it by the consent of the members.
And since nothing to the present period has proved to be
a greater hindrance to the investigation of truth or to the con-
clusion of an agreement, than this circumstance — that those
EECONCILmO EELI0I0U8 DISSENSIONS. 187
who liave been convened were so restricted and confined to
received opinions as to bring from home with them tlie decla-
ration which tliey were to make on every subject in the Synod :
it is, therefore, necessary that all tlie members assembled,
should, i)rior to the commencement of any proceedings, take a
solemn oath, not to indulge in prevarication or calunmy. l>y
this oath they ought to promise that every thing shall be
transacted in the fear of the Lord, and according to a good
conscience ; the latter of which consists, in not asserting that
which they consider to be false, in not concealing that which
they think to be the truth, (how much soever such truth may
be opposed to them and their party,) and in not pressing up-
on othere for absolute certainties those points which seem,
even to themselves, to be doubtful. By this oath they should
also promise that every thing shall be conducted according to
the rule of the word of God, without favor or aftection, and
without any partiality or respect of persons; that the whole
of their attention in that assembly shall be solely directed to
promote an enquiry after truth and to consolidate Christian
concord ; and that they will acquiesce in the sentence of the
Synod on all those things of which they shall be convinced by
the word of God. On which account let them be absolved
from all other oaths, either immediately or indirectly contrary
to this, by which they have been bound either to Churches
and their confessions, or to schools and their masters, or even
to princes themselves, with an exception in favor of the right
and jurisdiction which the latter have over their subjects.
Constituted after this manner, such a Synod will truly be a
free assembly, most suitable and appropriate for the investi-
gation of truth and the establishment of concord. This is an
opinion which is countenanced by St. Augustine, who, expos-
tulating with the Manichees, in continuation of the passage
which we have just quoted, proceeds thus : " But that you
may beecome milder and may be the more easily pacified, O
]^[anicheans, and that you may no longer place yourselves in
'opposition to me, with a mind full of hostility which is most
pernicious to yourselves, it is my duty to request of you, (who-
ever he may bo that shall judge betwixt us,) that all arrogance
188 JAMES AEMINTU8.
be laid aside by both parties ; and that none of us say, that
he has discovered the truth. But rather let us seek it, as
though it were unknown to each of us. For thus it will be
possible for each of us to be engaged in a diligent and amicable
search for it, if we have not by a premature and rash pre-
sumption believed that it is an object which we had previously
discovered, and with which we are well acquainted."
From a Synod thus constructed and managed, those who
rely on the promise of God may expect most abundant profit
and the greatest advantages. For, though Christ be provoked
to anger by our manifold trespasses and offences, yet the
thought must not be once indulged, that his church will be
neglected by him ; or, when his faithful servants and teacha-
ble disciples are, with simplicity of heart, engaged in a search
after truth and peace, and are devoutly imploring the grace
of his Holy Spirit, that He will on any account suffer them to
fall into such errors as are opposed to truths accounted funda-
mental, and to persevere in them when their tendency is thus
injm-ious. From the decisions of a Synod that is influenced
by such expectations, unanimity and agreement will be obtain-
ed on all the doctrines, or at least on the principal part of
them, and especially on those which are supported by clear
testimonies from the Scriptures.
But if it should happen, that a mutual consent and agree-
ment cannot be obtained on some articles, then, it appears to
me, one of these two courses must be pursued. Fikst. It must
become a matter of deep consideration, whether a fraternal
concord in Christ, cannot exist between the two parties, and
whether one cannot acknowledge the other for partakers of
the same faith and fellow-heirs of the same salvation, although
they may both hold different sentiments concerning the natm'e
of faith and the manner of salvation. If either party refuse to
extend to the other the right hand of fellowship, the party so
offending shall, by the unanimous declaration of all the mem-
bers, be commanded to prove from plain and obvious passages
of scripture, that the importance atached to the controverted
articles is so great as not to permit those who dissent from
them to be one in Clirist Jesus. Secondly. After having
RECONCILTNO RELIGIOUS DISSENSIONS. 189
made every effort toward producing a cliristian and fraternal
union, if they find tliat this cannot be effected, in such a state
of atiaii-s the second plan must be adopted, wliicli indeed the
conscience of no man can under any pretext refuse. Tlie right
band of friendship should be extended by both parties, and all
of them should enter into a solemn engagement, by which
they should bind themselves, as by oathj and under the most
sacred obligations, to abstain in future from all bitterness, evil
speaking, and railing ; to preach with gentleness and modera-
tion, to the people entrusted to their care, that truth which
they deem necessary ; and to confute those falsities which they
consider to be inimical to salvation and injurious to the glory
of God ; and, while engaged in such a confutation of error,
(however great their earnestness may be,) to let their zeal be
under the direction of knowledge and attempered with kind-
ness. On him who shall resolve to adopt a course of conduct
different to this, let the imprecations of an incensed God and
his Christ be invoked, and let the magistrates not only threat-
en liim with deserved punishment, but let it be actually in-
flicted.
But the Synod will not assume to itself the authority of ob-
truding upon others, by force, those resolutions which may
have been passed by unanimous consent. For this reflection
should always suggest itself, " Though this Synod appears to
have done all things conscientiously, it is possible, that, alter
all, it has committed an error in judgment. Such a diffidence
and moderation of mind will possess greater power, and will
have more influence, than any immoderate or excessive rigor
can have, on the consciences both of the contumacious dissi-
dents, and of the whole body of the faithful ; because, accord-
ing to Lactantius, " To recommend faith to others, we must
make it the subject of persuasion, and not of compulsion."
Tertullian also says, " Nothing is less a religious business than
to employ coercion about religion." For these disturbers will
either then (1.) desist from creating further trouble to the
Church by the frequent, unreasonable and outrageous inculca-
tion of their opinions, w^liich, with all their powers of persua-
sion, they were not able to prevail with such a numerous aa-
190 JAMES AKMINKTS.
sembly of impartial and moderate men to adopt. Or, (2.) be-
ing exposed to the just indignation of all these individuals,
they will scarcely find a person willing to lend an ear to teach-
ers of such a refractory and obstinate disposition. If this
should not prove to be the result, then it must be concluded
that there are no remedies calculated to remove all evils ; but
those must be employed which have in them the least peril.
The mild and affectionate expostulation of Christ our Savior,
must also live in our recollections. He addressed his disci-
ples and said, " Will ye also go away ?" (John vi, 67.) We
must use the same interrogation ; and must rest at that point
and cease from all ulterior measures.
My very famous, most polite and courteous hearers, these
are the remarks which have been impressed on my mind, and
which I have accounted it my duty at this time to declare con-
cerning the reconciliation of religious differences. The short
time usually allotted to the delivery of an address on this oc-
casion, and the defects of my own genius, have prevented me
from treating this subject according to its dignity and ampli-
tude.
May the God of truth and peace inspire the hearts of the
magistrates, the people and the ministers of religion, with an
ardent desire for truth and peace. May He exhibit before
their eyes, in all its naked deformity, the execrable and pollu-
ting nature of dissension concerning religion ; and may He
affect their hearts with a serious sense of those evils whi h
fl.ow so copiously from it; that they may unite all their pray-
ers, counsels, endeavors, and desires, and may direct them to
one point, the removal of the causes of such a great evil, the
adoption of a mild and sanatory process, and the applica-
tion of gentle remedies for healing this dissension, which are
the only description of medicines of which the very weak and
sickly condition of the body of the Church, and the nature of
the malady, will admit. " The God of peace," who dignifies
" the peace makers" alone with the ample title of " children,"
(Matt. V, 9,) has called us to the practice of peace. Christ,
" the Prince of peace," who by his precious blood, procured
peace for us, has bequeated and recommended it to us with a
EECONCILmO KELIOIOU8 DISSENSIONS. 101
fraternal affection. (Jolni xiv, 27.) It lias also been sealed
to us by the Holy Spirit, who is the bond of peace, and who
has united all of us in one body by the closest ties of the new
covenant. (Ephes. iv, 3.)
Let us be ashamed of contaminating such a splendid title as
this by our petty contentions ; let it rather be to us an object of
pursuit, since God has called us to such a course. Let us not
suffer that which has been purchased at such a great price to
be consumed, and wasted away in the midst of our disputes
and dissensions ; but let us embrace it, because our Lord
Christ has iriveu it the sanction of his recommendation. Let
us not permit a covenant of such great sanctity to be made
void by our factious divisions ; but, since it is sealed to us by
the Holy Spirit, let us attend to all its requisitions and pre-
serve the terms inviolate. Fabius, the Roman ambassador,
told the Carthaginians, " that he carried to them in his bosom
both WAR and peace, that they might choose either of them
that was the object of their preference." Depending not on
my own strength, but on the goodness of God, the promises of
Christ, and on the gentle attestations of the Holy Spirit, I
venture to imitate his expressions, (full of confidence although
they be,) and to say, " Only let us choose peace and God will
perfect it fur us." Then will the happy period arrive when
with gladness we shall hear the voices of brethren mutually
exhorting each other, and saying, " Let us go into the house
of the Lord," that he may explain to us his will ; that " our
feet may joyfully stand within the gates of Jerusalem ;" that
in an ecstacy of delight we may contemplate the Church of
Christ," as a city that is compact together, whither the tribes
go up, the tribes of the Lord, unto the testimony of Israel to
give thanks unto the name of the Lord :" that with thanks-
giving we may admire " the thrones of judgment which are
set there, the thrones of the house of David," the thrones of
men of veracity, of princes who in imitation of David's example
are peace makers, and of magistrates who conform themselves
to the similitude of the man after God's own heart. Thus
shall we enjoy the felicity to accost each other in cheerful con-
verse, and by way of encom'agement sweetly to whisper in the
^
192 JAMES AHMmnjs.
ears of each other, " pray for the peace of the Church Uni-
versal," and in our mutual prayers let us invoke " prosperity
on them that love her ;" that with unanimous voice, from the
inmost recesses of our hearts, we may consecrate to her these
votive intercessions and promises. "Peace be within thy
walls, and prosperity within thy palaces : for our brethren and
companions' sakes, we will now say, peace be within thee !
Because of the house of the Lord our God we will seek thy
good." (Psalm cxxii.) Thus at length shall it come to pass,
that, being anointed with spiritual delights we shall sing to-
gether in jubilant strains, that most pleasant Song of Degrees,
" Behold how good and how pleasant it is for brethren to
dwell together in unity," &c. And, from a sight of the or-
derly walk and j^eaceable conduct of the faithful in the house
of God, filled with the hopes of consummating these acts of
pacification in heaven, we may conclude in these words of the
Apostle, " And as many as walk according to this rule, peace
be on them, and mercy upon the Israel of God." (Gal. vi,
16.) Mercy, therefore, and peace, be upon the Israel of God.
I have concluded.
A DECLARATION
SENTIMENTS OF ARMINIUS,
PREDESTINATION, DIVINE PROVIDENCE, THE FEEEDOM OF THE WILL, THE
GItACE OF GOD, THE DIVINITY OF THE SON OF GOD, AND THE JUSTI-
FICATION OF MAN BEFOBE GOD.
Delivered before the States of Holland, at the Hague, on the thirtieth of October,
1608. The circumstances which led to it, are briefly related by Arminiusin his
introductory remarks. It was originally pronounced in Dutch, and was after-
wards translated into Latin, but not by Arminius, as is evident from the style.
To THE NOBLE AND MOST POTENT THE STATES OF HOLLANTD AND
WEST FRIEZLAND, MY SUPREME GOVERNORS, MY MOST NOBLE,
POTENT, WISE AND PRUDENT LoRDS :
After the Conference wliicli, by the command of your
mightinesses, was convened here at the Hague, between
Gomarus and myself, had been held in the presence of four
ministers and imder the superintendence of their Lordships
the Counsellors of the Supreme Court, the result of that
meeting was reported to your highnesses. Some allusion hav-
ing been made in that report to the nature and importance
of the controversy between us, it soon afterwards seemed good
to your highnesses to cite each of us, with those four ministers,
to appear openly before you in your honorable assembly, and
in that public manner to intimate to all of us whatever you
then judged to be expedient. Aft^r we had appeared beibre
13 VOL. I.
194 JAMES AEMTNIUS.
your mightinesses, Gomarus affirmed, " that the controversy
between him and me, was of such immense importance, that,
with the opinions which I professed, he durst not appear in
the presence of his Maker." He likewise asserted, " that,
unless some mode of prevention were promptly devised, the
consequence would be, that the various Provinces, Churches,
and cities of our native land, and even the citizens themselves,
would be placed in a state of mutual enmity and variance,
and would rise up in arms against each other." To all those
allegations I then made no reply, except " that I certainly was
not conscious of entertaining any such atrocious sentiments in
Religion, as those of which he had spoken ; and I confidently
expressed a hope, that I should never afford either cause or
occasion for schism and separation, in the Church of God or
in our common country." In confirmation of which, I added,
" that I was prepared to make an ojien and honajlcle declara-
tion of all my sentiments, views, and designs on every subject
connected with Religion, whenever I might receive a summons
to appear before this august assembly, and even prior to my
retiring at that time from your presence." Your highnesses
having since deliberated upon the proposal and offer which I
then made, deem it proper now to summon me before you,
for the purpose of redeeming, in this hall, the pledge which I
had previously given. To fulfill that promise, I now appear
in this place, and will with all due fidelity discharge my duty,
whatever it be that is demanded of me in relation to this
affair.
Yet since a sinister report, has for a long time been indus-
triously and extensively circulated about me, not only among
my own countrymen but also among foreigners, in which
report I am represented to have hitherto refused, after frequent
solicitations, to make an open profession of my sentiments on
the matter of Religion and my designs concerning it ; and
since this unfounded rumor has already operated most injuri-
ously against me, I importunately entreat to be favored with
your gracious permission to make an ingenuous and open
declaration of all the circumstances which relate to this
business, before I proceed to the discussion of other topics.
DECLARATION OF SENTIMENTS. 195
J . Account of a Conference proposed to me, hut wldcli I
refused.
On tlie 30tb of June, in the year 1G05, three Deputies of
the Synod of South IloUaiid came to me at Leydon ; they
were Francis Lansbergius, Libertus Fraxinus, and Daniel
Dolegius of pious memory, each of them the minister of their
respective churches at llotterdam, the Hague, and Delft.
Two merabei-s of the Synod of North Holland accompanied
tlicm — John Bogardus, minister of the Church at llaerlem,
and James Kolandus of the Church at Amsterdam. They
told me, "they had heard, that at the regular meetings of
certain of their classes, in the examination to which candidates
for holy ordei-s must submit prior to their admission into the
Christian ministry, some of the students of the University of
Leyden had returned such answers to the questions propounded
to them as were of a novel description and contrary to the
common and received doctrine of the Churches. Those novel-
ties," it was said, " the young men affirmed to have been,
instilled into them while under my tuition." In such a situa-
tion of affairs, they desired me "to engage in a friendly con-
ference with them, by which they might have it in their power
to perceive if there were any truth in this charge, and that
they might afterwards be the better qualified to cgnsult the
interests of the Church." To these suggestions I replied,
" that I could by no means approve of the mode of proceeding
wliich they recommended : For such a course would inevita-
bly subject me to frequent and almost incessant applications
for a friendly interview and convereation, if any one thought
it needful to pester me in that manner whenever a student
made use of a new or uncommon answer, and in excuse pre-
tended to have learned it from me. The following therefore
appeared to me a plan of greater wisdom and pnidence : As
otlen as a student during his examination returned any answer,
which, according to his affirmation, had been derived from
my instructions, provided the brethren considered such answer
to stand in opposition to the Confession and Catechism of the
Belgic Churches, they should immediately confront that stu-
196 JAMES ARMTNIUS.
dent with me ; and, for the sake of investigating such an affair,
I was ready to proceed at my own expense to any town, how-
ever distant, which it might please the Brethren to appoint for
that purpose. The obvious consequence of this method would
be, that, after it had been resorted to a few times, it would
cause it clearly and evidently to appear whether the student's
assertion were the truth or only a calumny.
But when Francis Lansbergius, in the name of the rest of
his brethren, continued to urge and solicit a Conference I gave
it as a further reason why I could not see the propriety of
entering into a conference with them, that they appeared
before me in the character of Deputies, who had afterwards to
render to the Synod an account of all their proceedings ; and
that I was not therefore at liberty to accede to their wishes,
unless, not only with the knowledge and consent, but at the
express command of others who were my superiors, and whom
I was equally with them bound to obey. Besides, it would
be connected with no small risk and danger to me, if, in the
relation of the event of our conference which they might here-
after give to the Synod, I should leave that relation entirely
to their faithfulness and discretion. They had likewise no
cause for demanding any thing of this kind from me, who was
quite unconscious of having propounded a single doctrine,
either at Leyden or Amsterdam, that was contrary to the word
of God or to the Confession and Catechism of the Churches in
the Low Countries. For no such accusation had ever yet been
brought against me by any person ; and, I was confident, no
attempt would be made to substantiate against me a charge of
this description, if he who preferred such a charge were bound
at the same time either to establish it by proofs, or, in failure
of his proofs, to confess his uncharitable offence."
2. An offer on my jpart^ of a Conference with these Deputies^
which they refused.
I then told these five gentlemen, " that, notwithstanding
all this, if they would consent to relinquish the title of Depu-
ties, and would each in his own private capacity enter into a
DECLARATION OF SENTIMENTS. 197
conference with me, I was ready at tliat very moment to
engaij^e in it." Tlie conditions which I proposed to be mutu-
ally observed by us, were these : (i.) that they should explain
their opinions on every single article and then I would explain
mine ; (ii.) they should adduce their proofs, and I would
adduce mine; and (iii.) that they should at last attempt a refu-
tation of my sentiments and reasons, and I would in return
try to refute theii-s. (iv.) If in this manner either party could
afford complete satisfaction to the other, the result would be
agreeable : But, if neither party could satisfy the other, then
no mention of the subjects discussed in our private conference,
or of its unfavorable termination, should be made in any place
or company whatever, until the whole affair should be referred
to a national Synod,"
But when to this proposition they had given a direct refusal,
we should have separated from each other without further dis-
coui-se, had I not requested " that they would offer a confer-
ence in the same manner to Gomaras, as well as to Ti'elcatius
of pious memory, because it did not appear to me, that I had
given them any cause for making such a demand upon me,
rather than upon either of my two colleagues." At the same
time I enforced my concluding expressions with several argu-
ments, which it would be too tedious now to repeat in the
]U'esence of your mightinesses. When I had finished, the
deputies replied, " that they would comply with my request,
and would wait on the two other Professoi-s of Divinity and
make them a similar offer :" And prior to their departure
from Leyden, they called and assured me, that they had in this
particuln* fulfilled their promise.
Tliis, then, is the first of the many requests that have been
preferred to me. It was the cause of much conversation at
the time when it occurred : For many persons spoke about
it. Some of them related it imperfectly, and in a manner very
different from what were the real circumstances of the whole
transaction ; while others suppressed many essential particu-
lar, and studiously concealed the counter-proposal which I had
tendered to the deputies and the strong reasons which I pro-
duced in its support.
198 JAMKS AEMINIUS.
3. Another a/pjplication is made to me.
A few days afterwards, that is, on the 28th of July in the
same year, 1605, a request of a similar cliaracter was likewise
presented to me, in the name of the Presbytery of the Chm'ch
of Leyden : but on this condition, that if I approved of it,
other persons, whom such a request equally concerned, should
also be summoned before the same ecclesiastical tribunal : but
if this ofier did not receive my approbation, nothing further
should be attemjDted. But when I had intimated, that I did
not clearly perceive, how this re(]uest could possibly obtain
approval from me, and when I had subjoined my reasons
which were of the same description as those which I had em-
ployed on the preceding occasion, my answer was perfectly
satisfactory to Bronchovius the Burgomaster [of Leyden] and
Merula of pious memory, both of whom had come to me in
the name of that Church of which they were the Elders, and
they determined to abandon all ulterior proceedings in that
business.
4. The request of the Deputies of the Synod of South Hol-
land to their Lordships^ the visitors of the Universiti/, and
the answer which they received.
On the ninth of N^ovember, in the same year, 1605, the
deputies of the Synod of South Holland, Francis Lansber-
gius, Festus Hommius, and their associates, presented nine
questions to their Lordships, the curators of the University of
Leyden ; these were accompanied with a petition, " that the
Professors of Divinity might be commanded to answer them."
But the Curators replied, "that they could on no account sanction
by their consent the propounding of any questions to the Profes-
sors of Divinity ; and if any one supposed that something was
taught in the University contrary to truth and rectitude, that
person had it in his power to refer the matter of his complaint
to a National Synod, which, it was hoped, would, at the ear-
liest o^Dportunity be convened, when it would come regularly
under the cognizance of that assembly, and receive the most
DECLAEATION OF SENTIMENTS. 199
ample discussion." When this answer Lad been delivered,
the Deputies of the Synod did not hesitate earnestly to ask
it as a particular favor, " that, by the kind permission of their
Lordships, they might themselves propose those nine ques-
tions to the Professors of Divinity, and might, without troub-
ling their Lordships, personally inform themselves what an-
swer of his own accord, and without reluctance, each of those
three divines would return." But, after all their pleading,
they were unable to obtain the permission which they so
strenuously desired. The whole of this unsuccessful negotia-
tion was conducted in such a clandestine manner, and so
carefully concealed from me, that I was totally ignorant even
of the an'ival of those reverend deputies in our city ; yet soon
after their departure, I became acquainted with their mission
and its failure.
5. A fourth request of the same Jcind.
After this, a whole year elapsed before I was again called
to an account about such matters. But I must not omit to
mention, that in the year 1607, a short time before the meet-
ing of the Synod of South Holland at Delft, John Bernards,
minister of the church at Delft, Festus Ilommius, minister of
Leyden, and Dibbetius of Dort, were deputed by the Synod
to come to me and enquire what progress I had made in the
refutation of the Anabaptists. When I had given them a
suitable reply concerning that aftair, which was the cause of
much convei-sation among us on both sides, and when they
were just on the point of taking their leave, they begged "that
I would not hesitate to reveal to them whatever views and
designs I had formed on the subject of religion, for the pur-
pose of their being communicated to the Synod, by the depu-
ties, for the satisfaction of the brethren," But I refused to
comply with their entreaties, " because the desired explanation
could not be given either conveniently or to advantage ; and I
did not know any place in which it was possible to explain
these matters with greater propriety, than in the National Sy-
nod ; which, according to the resolution of their most noble
200 JAMFS AEMrtrrus.
and high mightinesses, the States General, was expected very
shortly to assemble." I promised " that I would use every
exertion that I might be enabled in that assembly openly to
profess the whole of my sentiments ; and that I would em-
ploy none of that alleged concealment or dissimulation about
any thing of which they might then complain." I concluded
by saying, " that if I were to make my profession before them
as deputies of the Synod of South Holland, I could not com-
mit to their fidelity the relation of what might transpire, be-
cause, in matters of this description, every one was the most
competent interpreter of his own meaning." After these mu-
tual explanations, we parted from each other.
6. The same request is privately repeated to me^ and my
answer to it.
In addition to these different applications, I was privately
desired, by certain ministers, " not to view it as a hardship to
communicate my views and intentions to their colleagues, the
brethren assembled in Synod :" while others entreated me "to
disclose my views to them, that they might have an opportu-
nity of pondering and examining them by themselves, in the
fear of the Lord," and they gave me an assurance "that they
would not divulge any portion of the desired communication."
To the first of these two classes, I gave in common my usual
answer, " that they had no reason for demanding such an ac-
count from me, rather than from others." But to one of these
ministers, who was not among the last [of the two kinds of
applicants,] I proposed a conference at three different times,
concerning all the articles of our religion ; in which we might
consider and devise the best means that could possibly be
adopted for establishing the truth on the most solid foundation,
and for completely refuting every species of falsehood. It was
also a part of my offer that such conference should be held in
the presence of certain of the principal men of our country ;
but he did not accept of this condition. To the rest of the
enquirers, I returned various answers ; in some of which I
plainly denied what they requested of me, and in others, I
DECLARATION OF SENTIMENTS. 201
made some disclosures to the enquirers. My sole rule in ma-
king such a distinction, was, the more intimate or distant de-
gree of acquaintance which I had with the parties. In the
mean time it fre({uently happened, that, a short time after I
had thus revealed any tiling in confidence to an individual, it
was slanderously related to others — -how seriously soever he
might have asserted in my presence, that what I had then im-
parted to him was, according to his judgment, agreeable to
the truth, and although he had solemnly pledged his honor
that he would on no account divulge it.
7. What occurred relative to the same svhject in the Prepara-
tory Convention.
To these it is also necessary to add a report which has been
spread abroad by means of letters, not only within these prov-
inces, but far beyond their confines : It is, " that, in the Pre-
paratory Convention which was held at the Hague, in the
month of June, 1607, by a company of the brethren who were
convened by a summons from their high mightinesses, the
States General, after I had been asked in a manner the most
friendly to consent to a disclosure, before the brethren then
present, of my views on the subject of the Christian faith, I
refused ; and although they promised to endeavor, as far as it
was possible, to give me satisfaction, I still declined to com-
ply with their wishes." But since I find by experience that
this distorted version of the matter has procured for me not a
few proofs of hatred and ill will from many persons who think
that far more honorable deference ought to have been evinced
by me towards that assembly, which was a convention of di-
vines from each of the United Provinces. I perceive a ne-
cessity is thus imposed upon me to commence at the very
origin of this transaction, when I am about to relate the man-
ner in which it occuiTed :
Before my departure from Leyden for the convention at the
Hague which has just been mentioned, five articles were put
into my hands, said to have been transmitted to some of the
provinces, to have been perased by certain ministei-s and ec-
202 JAMES AEMINIUS.
clesiastical assemblies, and considered by them as documents
which embraced my sentiments on several points of religion.
Those points of which they pretended to exhibit a correct de-
lineation, were Predestination, the Fall ot Adam, Free-will,
Original Sin, and the Eternal Salvation of Infants. When I
had read the whole of them, I thought that I plainly perceiv-
ed, from the style in which they were written, who was the
author of them ; and as he was then present, (being one of
the number summoned on that occasion,) I accosted him on
this subject, and embraced that opportunity freely to intimate
to him that I had good reasons for believing those articles to
have been cf his composition. He did not make any attempt
to deny the correctness of this supposition, and replied, "that
they had not been distributed precisely as my articles^ but as
those on which the students at Ley den had held disputations. ''''
In answer to this remark, I told him, " Of one thing he must
be very conscious, that, by the mere act of giving circulation
to such a document, he could not avoid creating a grievous
and immediate prejudice against my innocence, and that the
same articles would soon be ascribed to me, as if they had
been my composition : when, in reality," as I then openly af-
firmed, " they had neither proceeded from me, nor accorded
with my sentiments, and, as well as I could form a judgment
they appeared to me to be at variance with the word of God."
After he and I had thus discoursed together in the pres-
ence of only two other persons, I deemed it advisable to make
some mention of this affair in the Convention itself, at which
certain persons attended who had read those very articles,
and who had, according to their own confession, accounted
them as mine. This plan I accordingly pursued ; and just
as the Convention was on the point of being dissolved, and
after the account of our proceedings had been signed, and
some individuals had received instructions to give their high
mightinesses the States General a statement of om* transac-
tions, I requested the brethren " not to consider it an incon-
venience to remain a short time together, for I had something
which I was desirous to communicate." They assented to this
proposal, and I told them " that I had received the Five Arti-
DECLARATION OF SENTIMENTS. 203
cles whicli I lield in my hand and the tenor of which I briefly
road to them ; tliat I discovered they had been transmitted by
a member of that convention, into different provinces ; that I
was positive concerning their distribution in Zealand and the
diocese t»f Utrecht ; and that they had been read by some min-
isters in their pubhc meetings, and were considered to be docu-
ments whicli comprehended my sentiments." Yet, notwith-
standing, I protested to the whole of that assembly, with a
good conscience, and as in the presence of God, " that those
articles were not mine, and did not contain my sentiments."
Twice I repeated this solemn asseveration, and besought the
brethren " not so readily to attach credit to reports that were
circulated concerning me, nor so easily to listen to any thing
that was represented as proceeding from me or that had been
rumored abroad to my manifest injury."
To these observations, a member of that Convention an-
swered, " that it would be well for me, on this account, to sig-
nify to the brethren what portion of those articles obtained
my approbation, and what portion I disavowed, that they
might thus have an opportunity of becoming acquainted in
some degree with my sentiments." Another member urged
the same reasons ; to which I replied, " that the convention
had not been appointed to meet for such a purpose, that we
had already been long enough detained together, and that
their high mightinesses, the States General were now waiting
for our determination." In that manner, we separated from
each other, no one attem})ting any longer to continue the conver-
sation, neither did all the members of the Convention express a
joint concuiTence in that request, nor employ any kind of persua-
sion with me to prove that such an explanation was in their
judgment quite equitable. Besides, according to the most
correct intelh'gence which I have since gained, some of those
who were then present, declared afterwards, " that it was a
])ait of the instnictions which had been previously given to
them, not to enter into any conference concerning doctrine ;
and that, if a discussion of that kind had arisen, they must
have instantly retired from the Convention." These several
circumstances therefore prove, that I was very far from being
204 JAlklES AEMINIUS.
" solicited by the whole assembly" to engage in the desired
explanation.
8. My reasons for refusing a Conference.
Most noble and potent Lords, this is a true narration of
those interviews and conferences which the brethren have so-
licited, and of my continued refusal : from the whole of which,
every person may, in my oj^inion, clearly perceive that there
is no cause whatever for preferring an accusation against me
on account of my behavior throughout these transactions ;
especially when he considers their bequest, with the manner
in which it was delivered, and at the same time my kefusal
with the EEAsoNs for it ; but this is still more obvious from
my counter-proposal,
1. Their request, which amounted to a demand upon me
for a declaration on matters of faith, was not supported by
any reasons, as far as I am enabled to form a judgment.
For I never furnished a cause to any man why he should
require such a declaration from me rather than from other peo-
ple, by my having taught any thing contrary to the word of
God, or to the Confession and Catechism of the Belgic churches.
At no period have I ceased to make this avowal, and I
repeat it on this occasion. I am likewise prepared to consent
to an enquiry being instituted into this my profession, either
by a Provincial or a National Synod, that the truth of it may
by that means, be made yet more apparent — if from such an
examination it may be thought possible to derive any ad-
vantage.
2. The MANNER in which their request was delivered, proved
of itself to be a sufficient obstacle, because it was openly made
by a deputation. I was also much injured by the way in which
the Synod prejudged my cause ; for we may presume that it
would not through its deputies invite any man to a Confer-
ence, unless he had given strong grounds for such an inter-
view. For this reason I did not consider myself at liberty to
consent to a Conference of this description, lest I should, by
that very act, and apparently through a consciousness of guilt,
DECLARATION OF SENTIMENTS. 205
have confessed that I had taught something that was wrong or
uiila Willi.
3. The REASONS of my refusal were these :
First. Because as I am not subject to the jurisdiction either
of the North Holland Synod or that of South Holland, but
have other superiors to whom I am bound to render an ac-
count of all my concerns, I could not consent to a conference
with deputies, except by the advice of those superiors and at
their express command : especially since a conference of this
kind was not incumbent on me in consequence of the ordinary
discharge of my duty. It was also not obscurely hinted by
the deputies, th^vt the conference, [in 1605,] would by no
means be a private one ; but this they discovered in a manner
sufficiently intelligible, when they refused to enter into a confer-
ence with me, divested of their title of " deputies." I should,
therefore, have failed in obedience to my superiors, if I had
not rejected a conference which was in this manner proposed.
I wish the brethren would remember this fact, that although
eveiy one of our ministers is subject as a member to the juris-
diction of the particular Synod to which he belongs, yet not
one of them has hitherto dared to engage in a conference,
without the advice and permission of the magistrates under
whom he is placed ; that no particular magistrates have ever
allowed any minister within their jurisdiction to undertake a
CONFERENCE With the deputies of the Churchss^ unless they had
themselves previously granted their consent ; and that it was
frequently their wish, to be present at such conference, in the
pei*sons of their own dejjuties. Let it be recollected what
transpired at Leyden, in the case of Coolhasius [Koolhaes,] at
Gouda with Herman Herberts, at Horn in the case of Corneli-
us "NViggeri, [Wiggerston,] and at Mcdenblick in the case of
Tako, [Sybrants.]
The SECOND REASON by which I was dissuaded from a con-
ference, is this : I perceived that there would be a great ine-
quality in the conference which was proposed, when, on the
contrary, it is necessary that the greatest equality should exist
between the parties who are about to confer together on any
subject. For (1.) they came to me armed vni\\ public authori-
206 JAMES AKMINIUS.
tj ; while, with respect to myself, everything partook of a pri-
vate character. And I am not so ignorant in these matters as
not to perceive the powerful support which that man enjoys
who transacts any business under the sanction of the public
AUTHORITY, (2.) They were themselves three in number, and
had with them two deputies of the Synod of North Plolland.
On the other hand, I was alone, and destitute not only of all
assistance, but also of persons who might act as witnesses of
the proceedings that were then to have commenced, and to
whom they as well as myself might have safely entrusted our
several causes. (3.) They were not persons at their own dis-
posal, but compelled to depend on the judgment of their
superiors ; and they were bound most pertinaciously to contend
for those religious sentiments, which their superiors had within
their own minds determined to maintain. To such a length
was this principle extended, that they were not even left to
their own discretion — to admit the validity of the arguments,
which I might have adduced, however cogent and forcible
they might have found them to be, and even if they had been
altogether unanswerable. From these considerations I could
not see by what means both parties could obtain that mutual
advantage, which ought properly to accrue from such a con-
ference. I might have gained some beneficial result from it ;
because I was completely at liberty, and, by employing my
own conscience alone in forming a decision, I could, without
prejudice to any one, have made those admissions which my
conviction of the truth might have dictated to me as correct.
Of what great importance this last circumstance might be, your
Lordships would have most fully discovered by experience,
had any of you been present in the Preparatory Conven-
tion, as the representatives of your own august body.
My THIRD REASON is, that the account which they would
have rendered to their superiors after the conference, could not
but have operated in many ways to my injury, whether I had
been absent or present at the time when they delivered their
report. (1 .) Had I been absent, it might easily have happened
either through the omission or the addition of certain words,
or through the alteration of others, in regard to their sense or
DECLARATION OF SENXniENTS. 207
order, that some ftict or argument would Lc repeated in a
manner very diflerent from that in which it really occurred.
Such an erroneous statement might also have been made, either
through the inconsiderateness which arises from a defect in the
intellect, through the weakness of an imperfect memory, or
through a prejudice of the affections. (2.) And indeed Jjy my
p7'€sence, I could with difficulty have avoided or corrected this
inconvenience ; because a greater degree of credit would have
been given to their own deputies, than to me who was only a
private individual.
Lastly. By this means I should have conveyed to that
assembly, [the provincial Synod,] a right and some kind of
prerogative over me ; which, in reference to me, it does not
actually possess ; and which, consistently with that office whose
duties I discharge, it would not be possible for me to transfer
to the Synod without manifest injustice towards those persons
under whose jurisdiction it has been the pleasure of the Gene-
ral ]\[agistracy of the land to place me. Imperious necessfit,
therefore, as well as EQurrr, demanded of me to reject the
terms on which this conference was offered.
4. But however strong my sentiments njight be on this sub-
ject, I gav^e those deputies an opportunity of gaining the
information which they desired. If it had been their wish to
accei)t the private conference which I proposed, they would
have become possessed of my sentiments on every article of the
Christain Faith. Besides, this conference would have been
much better adapted to promote our mutual edification and
instiTiction, than a public one could be ; because it is cus-
tomary in private conferences, for each person to speak eveiy-
thiug with greater familiarity and freedom, than when all the
formalities of deputations are observed, if I may so express
myself. Neither had they tlie least reason to manifest any
reluctance on this point ; because every one of them was at
liberty, (if he chose,) to enter into a private conference between
him and me alone. But when I made this offer to all and to
each of them, I added as one of my most particular stipula-
tions, that, whatever the discussions might be which arose
between us, they should romain within our bosoms, and no
208 JAMES AHMmrus.
particle of them should be divulged to any person living. If
on these terms they had consented to hold a conference with
me, I entertain not the smallest doubt that we should either
have given each other complete satisfaction : or we should at
least have made it apparent, that, from our mutual contro-
versy, no imminent danger could easily arise, to injure either
that truth which is necessary to salvation, piety, or Christian
peace and amity.
9. The complaint concerning rrvy refusal to^ make a Decla/ror
tion of my sentiments^ does not agree with the rumors con-
cerning me which are in general circulation.
But omitting all further mention of those transactions, I am
not able entirely to satisfy myself by what contrivance these
two complaints aj)pear consistent with each other. (1.) That I
refuse to make a profession of my sentiments ; and yet (2.)
invectives are poured forth against me, both in foreign coun-
tries and at home, as though I am attempting to introduce into
the Church and into the Christian religion, novel, impm-e
and false doctrines. If I do not openly profess my sentiments,
from what can their injurious tendency be made evident ? K
I do not explain myself, by what method can I be introducing
false doctrines ? If they be mere groundless suspicions that
are advanced against me, it is uncharitable to grant them en-
tertainment, or at least to ascribe to them such great impor-
tance.
But it is cast upon me as a reproach, " that I do certainly
disclose a few of my opinions, but not all of them ; and that,
fi'om the few which I thus make known, the object at which I
aim is no longer obscure, but becomes very evident."
In reference to this censure, the great consideration ought
to be, "can any of those sentiments which I am said to have
disclosed, be proved to stand in contradiction either to the
woKD OF God, or the Confession of the Belgic Chm-ches?"
(1.) If it be decided, that they are contrary to the Confession^
then I have been engaged in teaching something in opposition
to a document, " against which never to propound any doc-
DECLARATION OF SENTIMENTS. 209
trine," was the faithful promise which I made, when I signed
it witli my own hand. If, therefore, I be found thus criminal,
I ought to be visited with merited punishment. (2.) But if it
can be proved, that any of those opinions are contrary to the
word of God^ then I ought to experience a greater degree of
blame, and to suffer a severer punisliment, and compelled either
to utter a recantation or to resign my office, especially if those
heads of doctrine which I have uttered, are of such a descrip-
tion as to be notoriously prejudicial to the honor of God and
the salvation of mankind. (3.) But if those few sentiments
which I am accused of having advanced, are found neither to
be at variance with the word of God nor with the Confession
which I have just mentioned, then those consefjuences which
are elicited from them, or seem dependent on them, cannot
possibly be contradictory either to the word of God or to the
Belgic Confession. For, according to the rule of the school-
men, " If the consectaries or consequences of any doctrine be
false, it necessarily follows that the doctrine itself is also
Mse, and vice versa.'''* The one of these two courses, there-
fore, ought to have been pursued towards me, either to have
instituted an action against me, or to have given no credit to
those rumors. If I might have my own choice, thelatter course
is that which I should have desired ; butof the former I am not
at all afraid. For, how extensively soever and in all direc-
tions those TniRTY-oNE Articles which concern me have been
dispersed to my great injury and disparagement, and though
they have been placed in the hands of several men of great
eminence, they afford sufficient internal testimony, from the
want of sense and of other requisites visible in their very com-
position, that they are charged upon me through a total disre-
gard to justice, honor and conscience-
10. The princi2)al reasons why I durst not disclose to tloe
Deputies my opinions on the subject of Religion.
But some person will perhaps say : " For the sake of avoid-
ing these disturbances, and partly in order by such a
measure to give some satisfaction to a great number of min-
14 VOL. I.
210 JAMES AEMINIUS.
isters, you might undoubtedly have made to your brethren
an open and simple declaration of your sentiments on the
whole subject of Religion, either for the purpose of being
yourself maturely instructed in more correct principles, or
that they might lia^^e been able in an opportune manner to
prepare themselves for a mutual conference."
But I was deterred from adopting that method, on account
of three inconveniences, of which I was afraid :
First. I was afraid that if I had made a profession of my
sentiments, the consequence would have been, that an enquiry
would be instituted on the part of others, "svith regard to
the manner in which an action might be framed against me
from those premises. Secondly. Another cause of my fear,
was, that such a statement of my opinions would have furnish-
ed matter for discussion and refutation, in the pulpits of the
Churches and the scholastic exercises of the Universities.
Thiedly. I was also afraid, that my opinions would have been
transmitted to foreign Universities and Churches, in hopes of
obtaining from them a sentence of condemnation, and the
means of oppressing me." That I had very weighty reasons
to fear every one of these consequences together, it would not
be difficult for me clearly to demonstrate from the [Thirty-one]
Articles, and from the writings of certain individuals.
With respect to " the personal instruction and edification,"
which I might have hoped to derive from such a disclosure, it
is necessary to consider, that not only I but many others, and
even they themselves, have peculiar views which they have
fomied on religious topics ; and, therefore, that such instruc-
tion cannot be applied to any useful purpose, except in some
place or other where we may all hereafter appear together,
and where a definitive sentence, as it is called, both may and
must be j^ronounced. "With respect to " the opportune and
benefiting preparation which my brethren ought in the mean
time to be making for a conference," I declare that it will at
that time he most seasonahle and iyroj)er when all shall have
^produced tlieir views^ and disclosed them hefore a whole as-
semljly^ that thus an account may be taken of them all at once,
and they may be considered together.
DECLARA.TION OF SENTniENTS. 211
Since none of tliese objec'ions liave any existence in this
angust assembly, I proceed to the declaration of my senti-
ments.
Having in this manner refnteil all those objections Avhicli
have been made against me, I will now endeavor to fnllill m^'-
promise, and to execute those conunands which your Lord-
ships have been pleased to lay upon mo. I entertain a confi-
dent persuasion, that no prejudice will bi'- created against me
or my sentiments from this act, however imperfectly I may
perform it, because it has its origin in that obedience which is
due from me to this noble assembly, next to God, and according
to the Divine pleasure.
I. On Predestination.
The first and most important article in Religion on which I
have to ofier my views, and which for many years jjast has
engaged my attention, is the PiiEDESxiNATioN of Gou, that is,
the Election of men to salvation^ and the I^ej)7'ohat'ion of them
to destruction. Commencing with this Article, I will fikst
explain what is taught concerning it, both in disconrses and
writings, by certain persons in our churches, and in the Uni-
versity of Leyden. I will afterwards declare my own views
and thoughts on the same subject, while I shew my opinion
on what they advance.
On this article there is no uniform and simj^le opinion among
the teachers of our chm-chcs ; but there is some variation in
certain parts of it in which they differ from each other.
1. The Jii'st ojnnion, which I reject^ hut which is espoused hy
those [Sujjralapsanans'] who assume the very highest ground
of this Predestination.
The opinion of those who take the liighest ground on this
point, as it is generally contained in their writings, is to this
effect :
" I. God by an eteriud and immutable decree has j^redes-
tinated, from among men, (whom he did not consider as being
212 JAME3 AJJiimiUS.
then created^ much less as being fallen^ certain individuala
to everlasting life, and others to eternal destruction, without
any regard whatever to righteousness or sin, to obedience or
disobedience, but purely of his own good pleasure, to demon-
Btrate the glory of his justice and mercy ; or, (as others assert,)
to demonstrate his saving grace, wisdom and free uncontrol-
lable power.
" 11. In addition to this decree, God has pre-ordained cer-
tain determinate means which pertain to its execution, and
this by an eternal and immutable decree. These means ne-
cessarily follow by virtue of the preceding decree, and neces-
sarily bring him who has been predestinated, to the end which
has been fore-ordained for him. Some of these means belong
in common both to the decree of Election and that of Kejeo-
tion, and others of them are specially restricted to the one de-
cree or to the other.
" III. The means common to both the decrees, are three :
The first is, the creation of man in the upright [or erect\ state
of original righteousness, or after the image and likeness of
God in righteousness and true holiness. The second is, the
permission of the foil of Adam, or the ordination of God that
miin should sin, and become corrupt or vitiated. The third
is, the loss or the removal of original righteousness and of the
image of God, and a being concluded under sin and condem-
nation,
" lY. For unless God had created some men, he would not
have had any upon whom he might either bestow eternal life,
-or superinduce everlasting death. Unless he had created them
in righteousness and true holiness, he would himself have been
the author of sin, and would by this means have possessed no
right either to punish them to the praise of his justice, or to
save them to the praise of his mercy. Unless they had them-
selves sinned, and by the demerit of sin had rendered them-
selves guilty of death, there would have been no room for the
demonstration either of justice or of mercy.
" Y. The means pre-ordained for the execution of the de-
cree of election, are also these three. The first is, the pre-or-
dination, or the giving of Jesus Christ as a Mediator and a
DECLAItATION OF SENTIMENTS. 21 3
Savior, wlio might by his merit deserve, [or purchase,] for all
the elect and for tliem oidy, the lost righteousness and life,
and might communicate them by his own power [or virtue].
The second is, the call [or vocation] to foith outwardly by the
word, but inwardly by his Spirit, in the mind, atfcctions and
will ; by an operation of such efficacy that the elect person of
necessity yields assent and obedience to the vocation, in so
much that it is not possible for him to do otherwise than be-
lieve and be obedient to this vocation. From hence arise justi-
fication and sanctification through the blood of Christ and his
Spirit, and fnjm them the existence of all good works. And
all that, manifestly by means of the same force and necessity.
The third is, that which keeps and preserves the elect in
faith, holiness, and a zeal for good works ; or, it is the gilt of
perseverance ; the virtue of wdiich is such, that believing and
elect persons not only do not sin with a full and entire will, or
do not fall away totally from faith and grace, but it likewise
is neither possible for them to sin with a full and perfect will,
nor to fall away totally or finally from faith and grace.
" VI. The two last of these means [vocation and persever-
ance,] belong only to the elect who are of adult age. But God
employs a shorter way to salvation, by which he conducts
those children of believers and saints who depart out of this
life before they arrive at years of maturity ; that is, provided
they belong to the number of the elect, (who are known to God
alone,) for God bestows on them Christ as their Savior, and
gives them to Christ, to save them by his blood and Holy
Spirit, without actual faith and perseverance in it [faith] ; and
this he does according to the promise of the covenant of grace,
Twill be a God unto you, and unto your seed after yo^i.
" YII. The means pertaining to the execution of the decree
of reprol)ation to eternal death, are partly such as peculiarly
belong to all those who are rejected and reprobate, whether
they ever arrive at yeai-s of maturity or die before that period ;
and they are partly such as are proper only to some of them.
Tlie mean that is common to all the reprobate, is descrtimi in
siuy by denying to them that saving grace which is suflicient
and necessary to the salvation of any one. This negation [or
214: JAMES ARinNIUS.
denial,] consists of two parts. For, in the first place., God did
not will that Christ should die for them [the reprobate,] or
become their Savior, and this neither in reference to the ante-
cedent will of God^ (as some persons call it,) nor in reference
to his sujfioient lo'dl^ or the value of the price of reconcilia-
tion ; because this price was not offered for reprobates, either
with respect to the decree of God, or its virtue and eificacy.
(2.) But the other part of this negation [or denial] is, that
God is unwilling to communicate the Spirit of Christ to rep-
robates, yet without such communication they can neither be
made partakers of Christ nor of his benefits.
" YIII. The mean which belongs properly only to some of
the reprobates, is obduration, [or the act of hardening,] which
befalls those of them who have attained to years of maturity,
either because they have very fre(piently and enormously sin-
ned against the law of God, or because they have rejected the
grace of the gospel. (1.) To the execution of ^/id^^'s^s^^cies
of induration, or hardening, belong the illumination of their
conscience by means of knowledge, and its conviction of the
righteousness of the law. For it is impossible that this law
should not necessarily detain them in unrighteousness, to ren-
der them inexcusable. (2.) For the execution of the second
species of induration, God employs a call by the preaching of
his gospel, which call is inefficacious and insufficient both in
respect to the decree of God, and to its issue or event. This
calling is either only fm external one^ which it is neither in their
desire nor in their power to obey. Or it is likewise cm inter-
nal one^ by which some of them may be excited in their un-
derstandings to accept and believe the things which they hear ;
but yet it is only with such a faith as that with which the devils
are endowed when they helieve and trernUe. Others of them
are excited and conducted still further, so as to desire in a cer-
tain measure to taste the Heavenly gift. But the latter are,
of all others, the most unhappy, because they are raised up
on high, that they may be brought down with a heavier fall.
And this fate it is imj^ossible for them to escape, for they must of
necessity retm-n to their vomit, and depart or fall away from
the faith.
DECLARATION OF SENTIMENTS. 215
" IX. From this decree uf Divine election and reprobation,
and from this administration of the means which j)ertain to
the execution of both of them, it follows, that the elect are
necessarily saved, it being impossible for them to perish — •
and that the reprobate are necessarily damned, it being im-
possible for them to be saved ; and all this from the absolute
purpose [or determination] of God, which is altogether ante-
cedent to all thiuirs, and to all those causes which are either in
things themselves or can i)0ssibly result from them."
These opinions concerning Predestination are considered,
by some of tliose who advocate them, to be the foundation of
Christianity, salvation and of its certainty. On these senti-
ments, they suppose, " is founded the sure and undoubted con-
solation of all believers, which is capable of rendering their
consciences tranquil ; and on them also depends the praise of
the grace of God, so that if any contradiction be offered to this
doctrine, God is necessarily deprived of the glory of his grace,
and then the merit of salvation is attributed to the free will of
man and to his own powers and strength, which ascription sa-
vors of Pelagianism."
These then are the causes which are offered why the advo-
cates of these sentiments labor with uncommon anxiety to re-
tain the purity of such a doctrine in their Churches, and why
they oppose themselves to all those innovations which are at
variance with them.
2. J/y sentiments on the jyTcceding schema of Predestination.
But, for my own part, to speak my sentiments with free-
dom, and yet with & salvo in ftivor of a better judgment, I am
of opinion, that this doctrine of theirs contains many things
that are both false and impertinent, and at an utter disagree-
ment with each other ; all the instances of which, the present
time will not permit me to recount, but I will subject it to an
examination only in those parts which are most prominent and
extensive. I shall, therefore, propose to myself four principal
heads, which are of the greatest importance in this doctrine ;
and when I have in the first i)lace explained of what kind
216 JAMES AKMmiUS.
they are, I will afterwards declare more fully the judgment
and sentiments which I have formed concerning them. They
are the following :
" I. That God has absolutely and precisely decreed to save
certain particular men by his mercy or grace, but to condemn
others by his justice : And to do all this without having any
regard in such decree to righteousness or sin, obedience or dis-
obedience, which could possibly exist on the part of one class
of men or of the other.
" II. That, for the execution of the preceding decree, God
determined to create Adam, and all men in him, in an upright
state of original righteousness ; besides which he also ordained
them to commit sin, that they might thus become guilty of
eternal condemnation and be deprived of original righteous-
ness.
" m. That those persons whom God has thus positively
willed to save, he has decreed not only to salvation but also
to the means which pertain to it ; (that is, to conduct and
bring them to faith in Christ Jesus, and to perseverance in
that faith ;) and that he also in reality leads them to these
results by a grace and power that are irresistible, so that it is
not possible for them to do otherwise than believe, persevere
in faith, and be saved.
" lY. That to those whom, by his absolute will, God has
fore-ordained to perdition, he has also decreed to deny that
grace which is necessary and sufficient for salvation, and does
not in reality confer it upon them ; so that they are neither
placed in a possible condition nor in any caj^acity of believing
or of being saved."
After a diligent contemplation and examination of these
four heads, in the fear of the Lord, I make the following dec-
laration respecting this doctrine of Predestination.
3. I reject this Predestination for the following reasons :
I. Because it is not the foundation of Christianity, of sal-
vation, or of its CEKTAINTT.
1. It is not the foundation of CnEiSTiANnT : (1.) For this
DECLARATION OF SEl^TIMENTS. 217
Predestination is not that decree of God by which Christ is
appointed by God to be the Savior, the Head, and the Foun-
dation of those who will be made heirs of salvation. Yet that
decree is the only foundation of Christianity. (2.) For tlie
doctrine of this Predestination is not that doctrine by which,
through faith, we as lively stones are built up into Christ, the
only corner stone, and are inserted into him as the members of
the body are joined to their head.
2. It is not the foundation of ^KLYAmo^ : (1.) For this Pre-
destination is not that decree of the good pleasure of God in
Christ Jesus on which alone our salvation rests and depends.
(2.) The doctrine of this Predestination is not the foundation
of salvation : for it is not " the power of God to salvation to
every one that believeth :" because through it " the righteous-
ness of God" is not " revealed from faith to faith."
3. Noi' is it the foundation of the certainty of salvation:
For that is dependent upon this decree, "they who believe,
shall be saved :" I believe, therefore, I shall be saved. But
the doctrine of this Predestination embraces within itself
neither the first nor the second member of the syllogism.
This is likewise confessed by some persons in these words :
•'We do not wish to state, that the knowledge of this [pre-
destination] is the foundation of Christianity or of salvation,
or that it is necessary to salvation in the same manner as the
doctrine of the Gospel," Arc.
II. This doctmne of Predestination comprises vnthin it
neither the ichole nor any part of the Gospel. For, r.ccording
to the tenor of the discourses delivered by John and Christ,
as they are described to us by the Evangelist, and according
to the doctrine of the Apostles and Christ after his ascension,
the Gospel consists partly of an injunction to repent and he-
lieve, and partly of a promise to bestow forgiveness of sins^
the grace of the Spirit^ and life eternal. But this Predestina-
tion belongs neither to the injunction to repent and believe,
nor to the annexed promise. Nay, this doctrine does not even
teach what kind of men in general God has predestinated,
which is })roporly the doctrine of the Gospel ; but it embraces
withiii itself a certain mystery, which is known only to God,
218 JAMES AEMINIUS.
wlio is the Predestinator, aucl in which mystery are compre-
hended what particular persons and liow many he has decreed
to save and to condemn. From these premises I draw a fur-
ther concUision, that this doctrine of Predestination is not
necessary to salvation, either as an object of knowledge, belief,
hope, 01' performance. A confession to this eifect has been
made by a certain learned man, in the theses which he has
proposed for discussion on this subject, in the following words :
" "Wherefore the Gospel cannot be simply termed the hook or
the revelation of predestination^ but only in a relative sense.
Because it does not absolutely denote either the matter of the
number or the form ; that is, it neither declares how many
persons in particular, nor (with a few exceptions,) who they
are, but only the description of them in general, whom God
has predestinated."
III. This doctrine was never admitted^ decreed, or approved
in any Council, either general or particular, for the first six
hundred years after Christ. 1. ]^[ot in the General Council
of Nice, in which sentence was given against Arius and in
favor of the Deity and Consubstantiality of the Son of God.
Kot in the first Council of Constantinople, in which a decree
was passed against Macedonius, respecting the Deity of the
Holy Spirit. Not. in the Council of Ephesus, which determin-
ed against Nestorius, and in I'avor of the Unity of the Person
of the Son of God. Not in thatofChalcedon, which condemned
Eutyches, and determined, " that in one and the same person
of our Lord Jesus Christ, there were two distinct natures,
which diifer from each other in their essence." Not in the
second Council of Constantinople, in which Peter, Bishop of
Antioch, and Anthymus, Bishop of Constantinople, with cer-
tain other persons, were condemned for having asserted " that
the Father had likewise suffered," as well as the Son. Nor
in the third Council of Constantinople, in which the Monothe-
lites were condemned for having asserted " that there was
only one will and operation in Jesus Christ."
2. But this doctrine was not discussed or confirmed in Par-
ticular Councils, such as that of Jerusalem, Orange, or even
that of Mela in Africa, which was held against Pelagius and
DECLARATION OF SENTIMENTS, 219
his errors, as is ai)parent from tlie articles of doctrine which
were then decreed both against his person and iiis false
opinions.
But so for was Augustine's doctrine of Predestination from
being received in those councils, that when Celestinus, the
Bishop of Rome, who was his coteinporary, wrote to the
Bishops of France, and condemned the doctrines of the Pela-
gians, he concluded his epistle in these words : " But as we
dare not despise, so neither do we deem it necessary to defend
the more profound and difficult parts of the questions which
occur in this controversy, and which have been treated to a
ver^' great extent by those who opposed the heretics. Be-
cause we believe, that -whatever the writings according to the
forementioned rules of the Apostolic See have taught us, is
am])ly sufficient fur confessing the grace of God, from whose
work, credit and authority not a tittle must be subtracted or
withdrawn," &c. In reference to the rules which were laid
down by Celestinus in that epistle, and which had been de-
creed in the three preceding Particular Councils, we shall
experience no di^iculty in agreeing together about them, espe-
cially in regard to those matters which are necessary to the
establishment of grace in opposition to Pelagius and his errors.
IV. None of those Doctors or Divines of the Church who
held correct and orthodox sentiments for the frstsix Jmndred
years after the hirth of Christy ever Irought this doctrine for-
ward or gave it their approval. Neither was it professed and
approved by a single individual of those who shewed them-
selves the principal and keenest defenders of grace against
Pelagius. Of this description, it is evident, were St. Jerome,
Augustine, the author of the treatise entitled, De Yocatione
Gentivm, [" The calling of the Gentiles,"] Prosper of Aqui-
taine, Hilary, Fulgentius, and Orosius. This is very apparent
from their writings.
V. ft 7uither agrees nor corrc^onds with the iiai;m(^ny of
those Confessions which were jrrinted and jn^lli^hed together
in one volume at Geneva, in the name of the Beformed and
Proii stunt 'Churches. If that Harmony of Cunfe^sinns be
faithfully consulted, it will appear that many of them do not
220 JAMES AEimnns.
speak in the same manner concerning Predestination ; that
some of them only incidentally mention it ; and that they
evidently never once touch upon those heads of the doctrine,
which are now in great repute and particularly urged in the
preceding scheme of Predestination, and which I have already
adduced. Nor does any single Confession deliver this doc-
trine in the same manner as it has just now been propounded
by me. The Confessions of Bohemia, England and "Wirtem-
burgh, and the first Helvetian [Swiss] Confession, and that of
the four cities of Strasburgh, Constance, Memmingen, and
Lindau, make no mention of this Predestination. Those of
Basle and Saxony, only take a very cursory notice of
it in three words. The Augustan Confession speaks of it in
such a manner as to induce the Genevan editors to think, that
some annotation was necessary on their part, to give us a previ-
ous warning. The last of the Helvetian [Swiss] Confessions,
to which a great portion of the Peformed Churches have ex-
pressed their assent and which they have subscribed, likewise
sjDeaks of it in such a strain as makes me very desirous to see
what method can possibly be adopted to give it any accordance
with that doctrine of Predestination which I have just now
advanced. Yet this [Swiss] Confession is that which has ob-
tained the approbation of the Churches of Geneva and Savoy.
YI. Without the least contention or cavilling, it may very
properly be made a question of doubt, ivhether this doctrine
agrees with the Belgio Confession and the Heidelberg Cate-
chism j as I shall briefly demonstrate.
1. In the 14rth Article of the Dutch Confession, these ex-
pression soccur: " Man knowingly and willingly subjected him-
self to sin, and, consequently, to death and cursing, while he
lent an ear to the deceiving words and impostures of the devil,"
&c. From this sentence I conclude, that man did not sin on
account of any necessity through a precediiig decree of Pre-
destination : which inference is diametrically opposed to that
doctrine of Predestination against which I now contend
Then, in the 16th Article, which treats of the eternal election
of God^ these words are contained : " God shewed himself
MERCIFUL, by delivering from damnation, and by saving, those
DECLARATION OF SENTIMENTS. 221
persons wlioiu, in his eternal and iiuniutable counsel and ac-
cording to liis gratuitous goodness, he chose in Christ Jesus
our Lord, witliout any regard to their works. And he shewed
himself just, in leaving others in that their fall and perdition
into which they had precipitated themselves." It is not obvi-
ous to me, how these words are consistent with this doctrine
of Predestination.
2. In the 20th question of the Heidelberg Catechism, we
read : " Salvation through Christ is not given [restored] to
all them wlio had perished in Adam, but to tliose only who
are engrafted into Christ by true faith, and who embrace his
benefits." From this sentence I infer, that God has 7iot abso-
lutelij predestinated any men to salvation / hut that he has in
his decree considered [or looked upou^ them as helievers.
Tliis deduction is at open conflict with the first and third points
of this Predestination. In the 54th question of the same Cat-
echism, it is said : " I believe that, from the beginning to tlie
end of the world, the Son of God out of the entire race of man-
kind doth by his word and Spirit gather or collect unto him-
self a company chosen unto eternal life and agreeing together
in the true iiiith." In this sentence " election to eternal life,"
and ''agreement in the faith," stand in mutual juxtaposition;
and in such a manner, that the latter is not rendered subordi-
nate to the former, wdiich, according to these sentiments on
Predestination ought to have been done. In that case the
words should have been placed in the following order: "The
Son of God calls and gathers to himself, by his word and Spirit,
a company chosen to eternal life, that they may helicve and
agree together in the true faithP
Since such are the statements of our Confession and Cate-
chism, no reason whatever exists, why those who embrace and
defend these sentiments on Predestination, should either vio-
lently endeavor to obtrude them on their colleagues and on
the Church of Christ ; or why they should take it amiss, and
put the worst construction upon it, when any thing is taught
in the Church or University that is not exactly accordant with
their doctrine, or that is opposed to it.
YII. I aflirm, that this doctrine is repugnant to the natuke
222 JAMES AEMINIUS.
OF God, hut particularly to those attkibutes of his nature by
which he jperforTns and manages all things^ his wisdom^ justice,^
and goodness.
1. It is repugnant to Lis ^svisdom in three ways. (1.) Be-
cause it represents God as decreeing something for a particu-
lar end [or purpose] which neither is nor can be good :
Which is, that God created something for eternal perdition to
the praise of his justice. (2.) Because it 3tates,that the object
which God proposed to himself by this Predestination, was,
to demonstrate the glory of his mercy and justice : But this
glory he cannot demonstrate, "except by an act that is contrary
at once to his mercy and his justice, of which description is
that decree of God in which he determined that man should
sin and be rendered miserable. (3.) Because it changes and
inverts the order of the two-fold wisdom of God, as it is dis-
played to us in the Scriptures. For it asserts, that God has
absolutely predetermined to save men by the mercy and wis-
dom that are comprehended in the doctrine of the cross of
Christ, without having foreseen this circumstance, that it was
impossible for man (and that, truly, through his own fault,) to
be saved by the wisdom which was revealed in the law and
which was infused into him at the period of his creation :
When the scripture asserts, on the contrary, that " it pleased
God by the foolishness of preaching to save them that believe ;"
that is, " by the doctrine of the cross, after that in the wisdom
of God the world by wisdom knew not God." (1 Cor. i, 21.)
2. It is repugnant to the justice of God, not only in refer-
ence to that attribute denoting in God a love of righteousness
and a hatred of iniquity, but also in reference to its being a
perpetual and constant desire in Him to render to every one
that which is his due. (1.) It is at variance with the Jirst
of these ideas of justice in the following manner : Because it
affirms, that God has absolutely willed to save certain indi-
vidual men, and has decreed their salvation without having
the least regard to righteousness or obedience: The proper
inference from which, is, that God loves such incn iar more
than his own justice [or righteousness.] (2.) It is o])posed to
the second idea of his justice : Because it affirms, that God
DECLAKATION OF SENTIMENTS. 223
wishes to siil)jcct Liscreutiire to misery, )wliicli cannot possibly
have any existence except as the i^imislinient of sin,) althougli,
at the same time, lie does not look upon [or consider] the
creature as a sinner, and therefore as not obnoxious either to
wrath or to punishment. This is the maimer in which it
lays down the position, that God has willed to give to the
creature n(»t only something which does not belong to it, but
which is connected with its greatest injury. Which is another
act directl}' opposed to his justice. In accordance, therefore,
M'ith this doctrine, God, in the first place, detracts from him-
self that which is his own, [or his right,] and then imparts to
the creature Avhat does not belong to it, to its great misery
and unhappiness.
3. It is also repugnant to the GoorKESs of God, Goodness
is an afll'ction [or disposition] in God to communicate his own
good so far as his justice considers and admits to be fitting
and proper. But in this doctrine the iollowing act is attribu-
ted to God, that, of himself, and induced to it by nothing
external, he wills the greatest evil to his creatures ; and that
from all eternity he has pre-ordaiued that evil for them, or
pre-dctermined to impart it to them, even before he resolved
to bestow upon them any portion of good. For this doctrine
states, that God willed to damn ; and, that he might be able
to do this, he willed to create ; although creation is the first
egress [or going forth] of God's goodness towards his creatures.
How vastly ditferent are such statements as these from that
expansive goodness of God by which he confers benefits not
only on the unworthy, but also on the evil, the unjust and
on those who are deserving of punishment, which trait of
Divine Beneficence in our Father wno is ix heaven, we are
commanded to imitate. (Matt, v, 45.)
VIII. Such a doctrine of Predestination is contrary to the
nature of man^ in regard to his having been created after the
Divine image in the knowledge of God and in righteousness —
in regard to his having been created with freedom of will,
and in regard to his having been created with a disposition
and aptitude for the enjoyment of life eternal. These three
circumstances respecting him, may be deduced from the fol-
22-i JAMES AEMIKTUS,
lowing brief expressions : " Do this, and live :" (Rom. x, 5.)
" In the day that thou eatest thereof, thou shalt surely die."
(Gen. ii, 17.) If man be deprived of any of these qualifica-
tions, such admonitions as these cannot possibly be effective
in exciting him to obedience.
1. This doctrine is inconsistent with tlie Divine image^ which
consists of the knowledge of God and holiness. For accord-
ing to this knowledge and righteousness man was qualified and
empowered, he was also laid under an obligation to know God,
to love, worship, and serve him. But by the intervention, or
rather by the iwe'dentl^yn^ of this Predestination, it was pre-
ordained that man should be formed vicious and should com-
mit sin, that is, that he should neither know God, love, worship,
nor serve him ; and that he should not perform that which by
this image of God^ he was well qualified and emj)Owered to do,
and which he was bound to perform. This is tantamount to
such a declaration as the following, which any one might
make : " God did undoubtedly create man after his own
image, in righteousness and true holiness ; but, notwithstand-
ing this, he fore-ordained and decreed, that man should become
impure and unrighteous, that is, should be made conformable
to the image of Satan."
2. This doctrine is inconsistent with the freedom of the will,
in which and with w^hich man was created by God. For it
prevents the exercise of this liberty, by binding or determin-
ing the will absolutely to one object, that is, to do this thing
precisely, or to do that. God, therefore, according to this
statement, may be blamed for the one or the other of these
two things, (with which let no man charge his Maker !) either
for creating man with freedom of will, or for hindering him in
the use of his own liberty after he had formed him a free
agent. In the former of these two cases, God is chargeable
with a want of cofisideration, in the latter with mutability.
and in both, with being injm-ious to man as well as to himself.
3. This predestination is prejudicial to man in regard to the
inclination and capacity for the eternal fruition of salvoJion,
with which he was endowed at the period of his creation.
For, since by this predestination it has been pre-determined,
DECLAKATION OF SENTIMENTS. 225
that the greater part of mankind shall not be made partakers
of salvation, but shall tall into everlasting condemnation, and
since this predetermination took place even before the decree
had passed for creating man, such persons are deprived of
something, for the desire of which thej have been endowed
by God with a natural inclination. This great privation they
suffer, not in consequence of any preceding sin or demerit of
their own, but simply and solely through this sort of predes-
tination.
IX, This Predestination is diametrically opposed to the
ACT OF Creation.
1. For creation is a communication of good according to
the intrinsic property of its nature. Bat a creation of this
description, whose intent or design is, to make a way through
itself by which the reprobation that had been previously
determined may obtain its object, is not a communication of
good. For we ought to form our estimate and judgment of
every good, from the mind and intention of Ilim who is the
Donor, and from the end to which or on account of which it is
bestowed. In the present instance, the intention of the Donor
would have been, to condemn, which is an act that could not
possibly aifect any one except a creature ; and the end or event
of creation would have been the eternal perdition of the
creature. In that case creation would not have been a com-
munication of any good, but a preparation for the greatest evil
both according to the very intention of the Creator and the
actual issue of the matter; and according to the W'Ords of
Christ, " It had been good for that man^ if he had never heen
lomT (Matt, xxvi, 24.)
2. Reprobation is an act of hatred, and from hatred derives
its origin. But creation does not proceed from hatred ; it is
not therefore a way or means, which belongs to the execution
of the decree of reprobation.
3. Creation is a perfect act of God, by which he has mani-
fested his wisdom, g(»odness and omnipotence : It is not
therefore subordinate to the end of any other preceding work
or action of God. But it is rather to be viewed as that act of
God, which necessarily precedes and is antecedent to all other
15 VOL. I.
226 JAMES AEMEmJS.
acts that he can possibly either decree or undertake. Unless
God had formed a previous conception of the work of crea-
tion, he could not have decreed actually to undertake any
other act ; and until he had executed the work of creation, he
could by no means have completed any other operation.
4. All the actions of God which tend to the condemnation
of his creatures, are strange loorh or foreign to him ; because
God consents to them, for some other cause that is quite ex-
traneous. But creation is not an action that is foreign to God,
but it is proper to Him. It is eminently an action most
appropriate to Ilim, and to which he could be moved by no
other external cause, because it is the very first of the Divine
acts, and, till it was done, nothing could have any actual
existence, except God himself; for every thing else that has a
being, came into existence through this action.
5. If creation be the way and means through which God
willed the execution of the decree of his reprobation, he was
more inclined to will the act of reprobation than that of crea-
tion ; and he consequently derived greater satisfaction from
the act of condemning certain of his innocent creatures, than
in the act of their creation.
6. Lastly. Creation cannot be a way or means of reproba-
tion according to the absolute purpose of God : because, after
the creation was completed, it was in the power of man still to
have remained obedient to the Divine commands, and not to
commit sin ; to render this possible, while God had on one
part bestowed on him sufficient strength and power. He had
also on the other placed sufficient impediments ; a circum-
stance most diametrically opposed to a predestination of this
description.
X. This doctrine is at open hostility with the nature or
ETERNAL LIFE, and the titles by which it is signally distin-
guished in the Scriptures. For it is called " the inheritance
of the sons of God;" (Tit. iii, 7,) but those alone are the
sons of God, according to the doctrine of the Gosi)el, " who
believe in the name of Jesus Christ." (John i, 12.) It is also
called, " the reward of obedience," (Matt, v, 12,) and of " the
labor of love ;" (Heb. vi, 10,) " the recompense of those who
DECLAUATION OF SENTIMENTS.
227
fi<>;ht tlie good fight and wlio run well, a crown of righteous-
ness," 6zc. (llev. ii, 10 ; 2 Tim. iv, 7, 8.) God therefore has
not, from his own absolute decree, without any consideration
or regard whatever to faith and obedience, appointed to any
man, or determined to appoint to him, life eternal.
XI. This Predestination is also opposed to the natuke of
ETERNAL DEATH, and to t/iosc appellations lyy which it is
described in Scripture. For it is called " the wages of sin ;
(Rom. vi, 23,) the punishment of everlasting destruction,
which shall be recompensed to them that know not God, and
that obey not the Gospel of our Lord Jesus Christ ; (2 Thess.
i, 8, i),) the everlasting fire prepared for the Devil and his
angels, (Matt, xxv, 41,) a fire which shall devour the enemies
and advei-saries of God." (Ileb. x, 27.) God, therefore, has
not, by any absolute decree without respect to sin and diso-
bedience, prepared eternal death for any person.
XII. This Predestination is inconsistent with the nature
AND properties OF SIN, m tioo ways '. (1.) Because sin is
called " disobedience" and " rebellion," neither of which
terms can possibly apply to any person who by a preceding
Divine decree is placed under an unavoidable necessity of
sinning. (2.) Because sin is the meritorious cause of damna-
tion. But the meritorious cause which moves the Divine will
to reprobate, is according to justice ; and it induces God, who
holds sin in abhorrence, to will reprobation. Sin, therefore,
which is a cause, cannot be placed among the means, by which
God executes the decree or will of reprobation.
XIII. This Doctrine is likewise repugnant to the nature
OF Divine grace, an<?, as far as its powers permit^ it effects
itsdestmction. Under whatever specious pretences it may be
asserted, that " this kind of predestination is most admirably
adapted and quite necessary for the establishment of grace,"
yet it destroys it in three ways :
1. Because grace is so attempered and commingled with the
nature of man, as not to destroy within him the liberty of his
will, but to give it a right direction, to correct its depravity,
and to allow man to possess his own proper notions. "While,
228 JAMES AjjMnmis.
on the contraiy, this Predestination introduces such a species
of grace, as takes away free will and hinders its exercise.
2. Because the representations of grace which the Scrip-
tures contain, are such as describe it capable of "being resist-
ed, (Acts, vii, 51,) and received in vain ;" (2 Cor. vi, 1,) and
that it is possible for man to avoid yielding his assent to it ;
and to refuse all co-operation with it. (Heb. xii, 15 ; Matt,
xxiii, 37 ; Luke vii, 30.) While, on the contrary, this predes-
tination affirms, that grace is a certain irresistible force and
operation.
3. Because, according to the primary intention and chief
design of God, grace conduces to the good of those persons to
whom it is offered and by whom it is received : While, on the
contrary, this doctrine drags along with it the assertion, that
grace is offered even to certain reprobates, and is so far com-
municated to them as to illuminate their understandings and
to excite within them a taste for the heavenly gifts, only for
this end and purpose, that, in proportion to the height to
which they are elevated, the abyss into which they are pre-
cipitated may be the deeper, and their fall the heavier ; and
that they may both merit and receive the greater perdition.
XIY. The doctrine of this ])rede8tination is injurious to
THE GLORY OF GoD, which docs Dot consist of a declaration of
liberty or authority, nor of a demonstration of anger and
power, except to such an extent as that declaration and dem-
onstration may be consistent with justice, and with a perpet-
ual reservation in behalf of the honor of God's goodness.
But, according to this doctrine, it follows that God is toe au-
thor OF SIN, which may be proved by four arguments :
1. One of its positions is, that God has absolutely decreed
to demonstrate his glory by punitive justice and mercy, in the
salvation of some men, and in the damnation of others, which
neither was done, nor could have possibly been done, unless
sin had entered into the world.
2. This doctrine affirms, that, in order to obtain his object,
God ordained that man should commit sin, and be rendered
vitiated ; and, from this Divine ordination or appointment,
the fall of man necessarily followed.
DECLARATION OF SENTIMENTS. 229
3. It asserts that God has denied to man, or lias withdrawn
from him, such a portion of grace as is sufficient and neces-
sary to enable him to avoid sin, and that this was done be-
fore man had sinned : M'hich is an act that amoni:ts to the
same as if God had prescribed a law to man, which it would
be utterly impossible for him to fulfill, when the nature in
which he had been created was taken into consideration.
4. It ascribes to God certain operations with regard to man,
both external and internal, both mediate (by means of the
intervention of other creatures) and immediate — which divine
operations being once admitted, man must necessarily commit
sin, by that necessity which the schoolmen call " a consequen-
tial necessity antecedent to the thing itself," and which totally
destroys the freedom of the will. Such an act does this doc-
trine attribute to God, and represents it to proceed from his
primary and chief intention, without any foreknowledge of an
inclination, will, or action on the part of man.
From these premises, we deduce, as a further conclusion,
that God really sins. Beca'use, according to this doctrine, he
moves to sin by an act that is unavoidable, and according to
his own pur})Ose and primary intention, without having re-
ceived any j^revious inducement to such an act from any pre-
ceding sin or demerit in man.
From the same position we might also infer, that Godis the
only sinner. For man, who is impelled by an irresistible
force to commit sin, (that is, to perpetrate some deed that has
been prohibited,) cannot be said to sin himself
As a legitimate consequence it also follows, that sin is not
sin, since whatever that be which God does, it neither can be
sin, nor ought any of his acts to receive that appellation.
Besides the instances which I have already recounted, there
is another method by which this doctrine inflicts a deep wound
on the honor of God — but these, it is probable, will be con-
sidered at present to be am})ly sufficient.
XV. This doctrine is higJdy dishonor able to Jesus Christ
our Savior. For, (1.) it entirely excludes him from that de-
cree of predestination which predestinates the end : and it
affirms, that men were predestinated to be saved, before
230 JAMES AKMmros.
Christ was predestinated to save them ; and thus it argues,
that he is not the foundation of election. (2.) It denies, that
Christ is the meritorious cause, that again obtained for us the
salvation which we had lost, by placing him as only a subor-
dinate cause of that salvation which had been already fore-
ordained, and thus only a minister and instrument to apply
that salvation unto us. This indeed is in evident congruity
with the opinion which states " that God has absolutely willed
the salvation of certain men, by the first and supreme decree
which he passed, and on which all his other decrees depend
and are consequent." If this be true, it was therefore impos-
sible for the salvation of such men to have been lost, and
therefore unnecessary for it to be repaired and in some sort
regained afresh, and discovered, by the merit of Christ, who
was fore-ordained a Savior for them alone.
XYI. This doctnne is also hurtful to the salvation of
MEN.
1. Because it prevents that saving and godly soitow for sins
that have been committed, which* cannot exist in those who
have no consciousness of sin. But it is obvious, that the man
who has committed sin through the unavoidable necessity of
the decree of God, cannot possibly have this kind of conscious-
ness of sin. (2 Cor. vii, 10.)
2. Because it removes all pious solicitude about being con-
verted from sin unto God. For he can feel no sue h concern
who is entirely passive and conducts himself like a dead man,
with respect not only to his discernment and perception of the
grace of God that is exciting and assisting, but also to his
assent and obedience to it ; and who is converted by such an
irresistible impulse, that he not only cannot avoid being sen-
sible of the grace of God which knocks within him, but he
must likewise of necessity yield his assent to it, and thus con-
vert himself, or lather be converted. Such a person it is
evident, cannot produce within his heart or conceive in his
mind this solicitude, except he have previously felt the same
irresistible motion. And if he should produce within his
heart any such concern, it would be in vain and without the
least advantage. For that cannot be a true solicitude, which
DECLARATION OF SENTIMKNTS. 231
is not produced in the heart by any other means except by an
irresistible force according to the absohite purpose and inten-
tion of God to effect his salvation. (Rev^ ii, 3 ; iii, 2.)
3. Because it restrains, in persons that are converted, all
zeal and studious regard for good works, since it declares " that
the regenerate cannot perform either more or less good than
they do." For he that is actuated or impelled by saving
grace, must work, and cannot discontinue his labor ; but he
that is not actuated by the same grace, can do nothing, and
finds it necessary to cease from all attempts. (Tit. iii, IJ:,)
4. Because it extinguishes the zeal for prayer, which j'et is
an efficacious means instituted by God for asking and obtain-
ing all kinds of blessings from him, but princijjally the great
one of salvation. (Lnke xi, 1-13.) But from the circum-
stance of it having been before determined by an immutable
and inevitable decree, that this description of men [the elect]
should obtain salvation, prayer cannot on any account be a
means for asking and obtaining that salvation. It can onlj^ be
a mode of worshiping God ; because according to the absolute
decree of his predestination he has determined that such men
shall be saved.
5. It takes away all that most salutary fear and trembling
with which we are com7nanded to work out our own salvation.
(Phil, ii, 12.) For it states " that he who is elected and be-
lieves, cannot sin with that full and entire willingness with
which sin is committed by the ungodly ; and that they cannot
either totally or finally tall away from faith or grace."
6. Because it produces within men a despair both of per-
forming that which their duty requires and of obtaining that
towards which their desires are directed. For when they are
taught that the grace of God (which is really necessary to the
performance of the least portion of good) is denied to the ma-
jority of mankind, according to an absolute and peremptory
decree of God — and that such grace is denied because, by a
preceding decree equally absolute, God has determined not to
confer salvation on them but damnation ; when they are thus
taught, it is scarcely possible for any other result t<i ensue,
than that the individual who cannot even with great difficulty
232 JAMES AIlMINirS.
work a persuasion within himself of his being elected, should
soon consider himself included in the number of the reprobate.
From such an apprehension as this, must arise a certain des-
pair of performing righteousness and obtaining salvation.
XYII. This doctrine mvEKTS the order of the gospel
of Jesus Christ. For in the gospel God requires repentance
and faith on the part of man, by promising to him life ever-
lasting, if he consent to become a convert and a believer.
(Mark i, 15 ; xvi, 16.) But it is stated in this [Supralapsarian]
decree of Predestination, that it is God's absolute will, to
bestow salvation on certain particular men, and that He willed
at the same time absolutely to give those very individuals
repentance and faith, by means of an irresitible force, because
it was his will and pleasure to save them. In the g08j)el, God
denounces eternal death on the impenitent and unbelieving.
(John iii. 36.) and those threats contribute to the purpose
which he has in view, that he may by such means deter them
from unbelief and thus may save them. But by this decree of
Predestination it is taught, that God wills not to confer on cer-
tain individual men that grace which is necessary for conversion
and faith because he has absolutely decreed their condemnation.
The Gospel says, " God so loved the world that he gave
his only-begotten Son, that whosoever believeth in him
should have everlasting life." (John iii, 10.) But this doctrine
declares ; " that God so loved those whom he had absolutely
elected to eternal life, as to give his Son to them alone, and
by an irresistible force to produce within them faith on him."
To embrace the whole in few words, the gospel says, " Fulfill
the command, and thou shalt obtain the promise ; believe, and
thou shalt live." But this [Supralapsarian] doctrine says,
" Since it is my will to give thee life, it is therefore my will to
give thee faith :" which is a real and most manifest inversion
of the gospel.
XYIII. This Predestination is i?i 0jpe7i hostility to the
ministry of the Gospel.
1. For if God by an irresistible power quicken him who is
dead in trespasses and sins, no man can be a minister and " a
laborer together with God," (1 Cor. iii, 9,) nor can the word
DECLARATION OF SENTIMENTS. 233
preached by man be the instrument of grace and of the Spirit,
any more than a creature could have been an instrument of
grace in the first creation, or a dispenser of that grace in the
resurrecti(.)n of the body from the dead.
2. Because by this Predestination the ministry of tlie gos-
pel is made " the savor of death unto death" in the case of
the majority of those who hear it, (2 Cor. ii, 14-16,) as well
as an instrument of condemnation, according to the primaiy
design and absolute intention of God, without any considera-
tion of previous rebellion.
3. Because, according to this doctrine, Baptism, when
administered to many reprobate children, (who yet are the
oftspring of parents that believe and are God's covenant peo-
ple,) is evidently a seal [or ratification] of nothing, and thus
becomes entirely useless, in accordance with the primary and
absolute intention of God, without any fault [or culpability] on
the part of the infants themselves, to whom it is administered
in obedience to the divine command.
4. Because it hindei-s public prayers from being offered to
God in a becoming and suitable manner, that is, w'ith faith,
and in confidence that they will be profitable to all the hearers
of the word ; when there are many among them, whom God
is not only unwilling to save, but whom by his absolute,
eternal, and inmiutable will, (which is antecedent to all things
and causes whatever,) it is his will and pleasure to damn : In
the mean time, when the Apostle commands pkayees and
suprLicATioNs to be made for all men, he adds this reason,
"for this is good and acceptable in the sight of God our
Savior ; who will have all men to be saved, and to come
unto the knowledge of the truth." (1 Tim. ii, 1-4.)
5. The constitution of this doctrine is such, as very easily
to render pastors and teachers slothful and negligent in the
exercise of their ministry : Because, from this doctrine it
appeal's to them as though it were impossible for all their
diligence to be useful to any i)ersons, except to those only
whom God absolutely and precisely wills to save, and who
cannot pos^^ibly perish ; and as though all their negligence
could be hurtful to none, except to those alone whom God
234 JAMES AEMINTUS.
absolutely wills to destroy, who must of necessity perish, and
to whom a contrary fate is impossible.
XIX. This doctrine completely subverts the foundatio]!?
OF religion est geneeal, and of the Chnstian Religion in
particidar.
1. The foundation of religion considered in general, is
a tioo-fold love of God ; without which there neither is nor
can be any Religion : The First of them is a love for right-
eousness [or justice] which gives existence to his hatred of
sin. The Second is a love for the creature who is endowed
with reason, and (in the matter now before us,) it is a love
for man, according to the expression of the Apostle to the
Hebrews. " For he that cometh to God must believe that he
is, and that he is a rewarder of them that diligently seek
him." (xi, 6.) God's love of righteousness is manifested
by this circumstance, that it is not his will and pleasure to
bestow eternal life on any except on " those who seek Him."
God's love of man consists in his being willing to give him
eternal life, if he seek him.
A mutual relation subsists between these two kinds of love,
which is this. The latter species of love, which extends itself
to the creatures, cannot come into exercise, except so far as it
is permitted by the former, [the love of righteousness] : The
former love, therefore, is by far the most excellent spe-
cies ; but in every direction there is abundant scope for the
emanations of the latter, [the love of the creature,] except
where the former [the love of righteousness] has placed some
impediment in the range of its exercise. The first of these
consequences is most evidently proved from the circumstance
of God's condemning man on account of sin, although he loves
him in the relation in which he stands as his creature ; which
would by no means have been done, had he loved man more
than righteousness, [or justice,] and had he evinced a stronger
aversion to the eternal misery of man than to his disobedience.
But the second consequence is proved by this argument,
that God condemns no person, except on account of sin ; and
that he saves such a multitude of men who turn themselves
away [or are converted] from sin ; which he could not da,
DECLAHATION OF SENTIMENTS. 235
unless it was his will to allow as abundant scope to his lave
for the creatures^ as is permitted by 7n(jhteoumicss [or justice]
under the regulation of the Divine judgment.
But tills [Supralapsarian] doctrine inverts this order and
mutual relation in two ways : (1.) The one is when it states,
that God wills absolutely to save certain particular men, with-
out having had in that his intention the least reference or
regard to their obedience. This is the manner in which it
places the love of God to man before his love of righteousness^
and lays down the position — that God loves men (as such)
more than righteousness, and evinces a stronger avereion to
their misery than to their sin and disobedience. (2.) The
other is when it asserts, on the contrary, that God wills abso-
lutely to damn certain particular men without manifesting in
his decree any consideration of their disobedience. In this
manner it detracts from his love to the creature that which
belongs to it ; while it teaches, that God hates the creature,
without any cause or necessity derived from his love of right-
eousness and his hatred of iniquity. In which case, it is not
true, " that sin is the jjrimary object of God's hatred, and its
only meritorious cause."
The great influence and potency which this consideration
possesses in subverting the foundation of religion, may be
appropriately described by the following simile : Suppose a
son to say, " My father is such a great lover of righteousness
and equity, that, notwithstanding I am his beloved son, he
would disinherit me if I were found disobedient to him.
Obedience, therefore, is a duty which I must sedulously
cultivate, and which is highly incumbent upon me, if I wish
to be his heir." Suppose another son to say : " My father's
love for me is so great, that he is absolutely resolved to make
me his heir. There is, therefore, no necessity for my earn-
estly striving to yield him obedience ; for, according to his
unchangeable "will, I shall become his heir. Xay, he will by
an irresistible force draw me to obey him, rather than not
Buffer me to be made his heir." But such reasoning as the
latter is diametrically opposed to the doctrine contained in the
following words of John the Baptist : " And think not to say
236 JAME3 AEMINnrS.
within yourselves, We have Abraham to ouk father : For
I say unto you, tliat God is able of these stones to raise up
children unto Abraham." (Matt, iii, 9.)
2. But the Christian Eeligion also has its superstructure
built upon this two-fold love as a foundation. This love, how-
ever, is to be considered in a manner somewhat different, in
consequence of the change in the condition of man, who, when
he had been created after the image of God and in his favor,
became by his own fault a sinner and an enemy to God. (1.)
God's love of righteousness [or justice] on which the Christian
Eeligion rests, is, First^ that righteousness w^hich he declared
only once, which was in Christ ; because it was his will that
sin should not be expiated in any other way than hy the hlood
and death of his Son ^ and that Christ should not be admitted
before him as an Advocate, Deprecator and Intercessor, except
lohen sjmnkled hy his own Uood. But this love of righteous-
ness is. Secondly^ that which he daily manifests in the preach-
ing of the gospel, in w^hich he declares it to be his will to grant
a conmiunication of Christ and his benefits to no man, except
to him who becomes converted and believes in Christ. (2.)
God's love of miserable sinners^ on which likewise the Chris-
tian Eeligion is founded, is, First^ that love by which He gave
his Son for them, and constituted him a Savior of those who
obey Him. But this love of sinners is. Secondly^ that by which
he hath required obedience, not according to the rigor and
severity to which he was entitled by his own supreme right,
but according to his grace and clemency, and with the addi-
tion of a promise of the remiosion ol sins, provided fallen man
repent.
The [Supralapsarian] doctrine of Predestination is, in two
ways, opposed to this two fold foundation : First, by stating,
"• that God has such a great love for certain sinners, that it was
his will absolutely to save them before he had given satisfac-
tion, through Christ Jesus, to his love of righteousness, [or
justice,] and that he thus willed their salvation even in his
own fore-knowledge and according to his determinate pur-
pose." Besides, it totally and most completely overturns this
foundation, by teaching it to be " God's jjleasure, that satis-
DECLARATION OF SENTIMENTS. 237
faction should he paid to his justice, [or rii^htcousncss,] be-
cause he willed absolutely to save such persons :" Which is
nothing less, than to make his love for justice, manifested in
Christ, subordinate to his love for sinful man whom it is his
will absolutely to save. Secondly. It opposes itself to this
foundation, by teaching, " that it is the will of God absolutely to
damn certain sinners without any consideration of their impeui-
tency ;" when at the same time a most plenary and complete
satisfaction had been rendered, in Christ Jesus, to God's love
of righteousness [or justice] and to his hatred of sin. So that
nothing now can hinder the possibility of his extending mercy
to the sinner, whosoever he may be, except the condition of
repentance. Unless some pei*son should choose to assert, what
is stated in this doctrine, " that it has been God's will to act
towards the greater part of mankind with the same severity
as he exercised towards the devil and his angels, or even with
greater, since it was his pleasure that neither Christ nor his
gospel should be productive of greater blessings to them than
to the devils, and since, according to the first offence, the
door of grace is as much closed against them as it is against
the evil angels." Yet each of those angels sinned, by himself
in his own i)roper pei'son, through his individual malicious-
ness, and by his voluntary act ; while men sinned, only in
Adam their parent, before they had been brought into exist-
ence.
But, that we may more clearly understand the fact of this
twofold love being the foundation of all religion and the manner
in which it is so, with the mutual correspondence that subsists
between each other, as we have already described them, it
will be profitable for us to contemplate with greater attention
the following words of the Apostle to the Hebrews : " He
that Cometh to God, must believe that he is, and that nE is a
rewarder of them that diligently seek him." In these words
two things are laid down as foundations to Eeligion, in oppo-
sition t<j two fiery darts of Satan, which are the most perni-
cious pests to it, and each of which is able by itself to overturn
and extirpate all religion. One of them is Security, the other
238 JAMES AEMINIUS.
Despair. Security operates, when a man persuades himself,
that, how inattentive soever he may be to the worship of God,
he will not be damned, but will obtain salvation. Despair is
in operation, when a person entertains a persuasion, that,
whatever degree of reverence he may evince towards God, he
will not receive any remuneration. In what human mind
soever either of these pests is fostered, it is impossible that
any true and proper worship of God can there reside. !Now
both of them are overturned by the words of the Apostle :
For if a man firmly believes, "that God will bestow eternal
life on those alone who seek him, but that He will inflict on
the rest death eternal," he can on no account indulge himself
in SECURITY. And if he likewise believes, that " God is truly
a rewarder of those who diligently seek Him," by applying
himself to the search he will not be in danger of falling into
DESPAIR. The foundation of the former kind of faith by which
a man firmly believes, " that God will bestow eternal life on
none except on those who seek Him," is that love which God
bears to his own righteousness, [or justice,] and which is
greater than that which He entertains for man. And, by this
alone, all cause of security is removed. But the foundation of
the latter kind of faith, " that God will undoubtedly be a re-
warder of those who diligently seek Him," is that great love
for man which neither will nor can prevent God from effect-
ing salvation for him, except He be hindered by his still
greater love for righteousness or justice. Yet the latter kind
of love is so far from operating as a hindrance to God from
becoming a rewarder of those who diligently seek Him, that
on the contrary, it promotes in every possible way the bestow-
ment of that reward. Those persons, therefore, who seek God,
can by no means indulge in a single doubt concerning his
readiness to remunerate. And it is this which acts as a pre-
servative against despair or distrust. Since this is the actual
state of the case, this two fold love, and the mutual relation
which each part of it bears to the other and which we have
just unfolded, are the foundations of religion, without which
no religion can possibly exist. That doctrine, therefore, which
DECLARATION OF SENTIMENTS. 239
is in open hostility to this mutual love and to the relation that
mutually subsists between them, is, at the same time, subver-
sive of the foundation of all religion.
XX. Lastly. This doctrine of j'>?"^^6'5^i^/i«^i^/i has been
EEJECTKD hoth ill former times and in our own days^ by the
GREATER PART OF THE PROFESSOIiS OF CHRISTIANITY.
1. But, omitting all mention of the periods that occurred
in former ages, facts themselves declare, that the Lutheran
and Anabaptist churches, as well as that of Home, account
this to be an erroneous doctrine.
2. However highly Lutiiek and Melanctiion might at the
very commencement of the Reformation, have approved of
tliis doctrine, they afterwards deserted it. This change in
Melanctbon is quite apparent from his latter writings : And
those who style themselves " Luther's Disciples," make the
same statement respecting their master, while they contend
that on this subject he made a more distinct and copious dec-
laration of his sentiments, instead of entirely abandoning
those which he formerly entertained. But Philip Melancthon
believed that this doctrine did not diifer greatly from the Fate
of the Stoics : This appears from many of his writings, but
more particularly in a certain letter which he addressed to
Gasper Peucer, and in which, among other things, he states :
" La?lius writes to me and says, that the controversy respect-
ing the Stoical Fate is agitated with such uncommon fervor
at Geneva, that one individual is cast into prison because he
happened to differ from Zeno. O unhappy times ! when the
doctrine of salvation is thus obscured by certain strange dis-
putes !"
3. All the Danish churches embrace a doctrine quite oppo-
sed to this, as is obvious from the writings of Xiciiolas IIem-
MiNGius in his treatise on Universal Grace, in which he de-
clares that the contest between him and his adversaries con-
sisted in the determination of these two points : " Do the
elect believe V Or, "Are believers the true elect ?"* He
•Armlnlus states these two questions In anotlier form in tlie margin, thus : " Do "wo believe
tecause tre have heen el«cied t" or "Are we elected beoau$e tc« ielitre t"
240 JAilES AKillNnjS.
considers " those persons who maintain the former position,
to hold sentiments agreeable to the doctrine of tlie Manichees
and Stoics ; and those who maintain the latter point, are in
obvions agreement with Moses and the Prophets, with Christ
and his Apostles."
4. Besides, bj many of the inhabitants of these onr own
provinces, this doctrine is accounted a grievance of such a
nature, as to cause several of them to affirm, that on account
of it, they neither can nor will have any communion with our
Church. Others of them have united themselves with our
Churches, but not without entering a protest, " that they can-
not possibly give their consent to this doctrine." But, on ac-
count of this kind of Predestination, our Churches have been
deserted by not a few individuals, who formerly held the same
opinions as ourselves : others, also, have threatened to depart
from us, unless they be fully assured that the Church holds
no opinion of this description.
5. There is likewise no point of doctrine which the Papists,
Anabaptists, and Lutherans oppose with greater vehemence
than this, and through whose sides they create a worse opin-
ion of our churches or procure fur them a greater portion of
hatred, and thus bring into disrepute all the doctrines which
we profess. They likewise affirm " that of all the blasphe-
mies against God which the mind of man can conceive or his
tongue can express, there is none so foul as not to be deduced
by fair consequence from this opinion of our doctors."
6. Lastly. Of all the difficulties and controversies which
have arisen in these our churches since the time of the Re-
formation, there is none that has not had its origin in this doc-
trine, or that has not, at least, been mixed with it. "What I
have here said will be found true, if we bring to our recollec-
tion the controversies which existed at Leyden in the affair of
Koolhaes, at Gouda in that of Herman Herberts, at Horn
with respect to Cornelius Wiggerston, and at Mendenblich in
the affair of Tako Sybrants. This consideration was not
among the last of those motives which induced me to give my
most diligent attention to this head of doctrine, and endeavor
to prevent our churches from suffering any detriment from it ;
DECLARATION OF SENTIMENTS. 241
because, from it, the Papists liave derived much of their in-
crease. AVhile all pious teachers ought most heartily to desire
the destruction of Popery, as they would that of the kingdom
of Antichrist, they ought with the greatest zeal, to engage in
the attempt, and as far as it is within their power, to make the
most efficient preparations for its overthrow.
Tlie preceding views are, in brief, those which I hold
respecting this novel doctrine of Predestination. I have i)ro-
pounded it with all good faith from the very expressions of
the authors themselves, that I might not seem to invent and
attribute to them any thing which I was not able clearly to
prove from their writings.
2. A Second Kind of Predestination.
But some other of our doctors state the subject of God's
Predestination in a manner somewhat different. "VYe will
cursorily touch upon tlie two modes which they employ.
Among some of them the following opinion is prevalent:*
1. God determined within himself, by an eternal and im-
mutable decree, to make (according to his own good pleasure,)
the smaller portion out of the general mass of mankind par-
takers of his grace and glory, to the praise of his own glorious
grace. But according to his pleasure he also passed by the
greater portion of men, and left them in their own nature,
which is incapable of every thing su])crnatural, [or beyond
itself,] and did not communicate to them that saving and
supernatural grace by which their nature, (if it still retained
its integrity,) might be strengthened, or by which, if it were
corrupted, it might be restored — for a demonstration of his
own liberty. Yet after God had made these men sinners and
guilty of death, he punished them witli death eternal — for a
demonstration of his own justice.
♦In the animadversions on the preceding sclicmo of Predestination, I liave often called it
Supra-hip»(irian ; but it is more properly styled, in the language of that ago, " Croabilitarian
opinion," and that which follows in the text, as the "second kinil of Predestination," is a
modlAod Supro-lapsarianism, and the "third kind" is Sub-lapsariauism.
IG VOL. I.
242 JAMES AKMrnics.
2. Predestination is to be considered in respect to its end
and to the means which tend to it. But tLese persons employ
the word " Predestination" in its special acceptation for election
and oppose it to reiwoljat'wn. (1.) In respect to its encJ^ (which
is salvation, and an illustration of the glorious gi-ace of God,)
man is considered in common and absolutely, such as he is in
his own nature. (2.) But in respect to the 7neans^ man is
considered as perishing from himself and in himself, and as
guilty in Adam.
3. In the decree concerning the end, the following gradations
are to be regarded. (1.) The prescience of God, by which he
foreknew those whom he had predestinated. Then (2.) the
Diyine 2)rejinit ion, [or predetermination,'] by which he fore-
ordained the salvation of those persons by whom he had fore-
known. First, by electing them from all eternity : and Secondly y
by preparing for them grace in this life, and glory in the
world to come.
4. The means which belong to the execution of this Pre-
destination, are (1.) Christ himself: (2.) An efficacious call
to faith in Christ, from which Justification takes its origin :
(3.) The gift of perseverance unto the end.
5. As far as we are capable of comprehending their scheme
of Eepeobation, it consists of two acts, that oi preterition
f.nd that of ])reda7nnation. It is antecedent to all things, and
to all causes which are either in the things themselves or
which arise out of them ; that is, it has no regard whatever to
any sin, and only views man in an absolute and general aspect.
6. Two means are fore-ordained for the execution of the
act of PKETEKiTioN : (1.) Dereliction [or ahandoning'\ in a
state of nature, which by itself is incapable of every thing
supernatural : And (2.) Non-communication [or a negation']
of supernatural grace, by which their nature (if in a state of
integrity,) might be strengthened, and (if in a state of cor-
ruption,) might be restored.
7. Pkeda]mnation is antecedent to all things, yet it does
by no means exist without a fore-knowledge of the causes of
damnation. It views man as a sinner, obnoxious to damnation
DECLARATION OF SENTHMENTS. 243
in Adam, and as on tills account perishing tlirougli the
necessity of Divine Justice.
8. The means ordained for the execution of this predam-
nation, are (1.) Just Desertion^ which is either tliat of
exploration^ [or examination^ in which God does not confer
his grace, or that of punishment when God takes away from
a man all his saving gifts, and delivers him over to the power
of Satan. (2.) The Second means are indivration or harden-
ing^ and those consequences which usually follow, even to the
real damnation of the person reprobated.
3. A TuiKD Kind of Predestination.
But others among our doctors state their sentiments on this
subject in the following manner :
1. Because God willed within himself from all eternity to
make a decree by which he might elect certain men and
reprobate the rest, lie viewed and considered the human race
not only as created but likewise as fallen or corrupt^ and on
that account obnoxious to cursing and malediction. Out of
this lapsed and accursed state God determined to liberate
certain individuals and freely to save them by his grace, for
a declaration of his mercy ; but lie resolved in his own just
judgment to leave the rest under the curse [or malediction]
for a declaration of his justice. In both these cases God acts
without the least consideration of repentance and faith in those
whom he elects, or of impenitence and unbelief in those whom
he reprobates.
2. The special means which relate particularly to the execu-
tion both of election and reprobation, are the very same as
those which we have already expounded in the first of these
kinds of Predestination, with the exception of those means
which are common both to Election and Reprobation ; because
this [third] opinion places the fall of man, not as a means
fore-ordained fur the execution of the preceding decree of
Predestination, but as something that might furnish a fixed
purpose Sjtro(tTtsis\ or occasion for making this decree of
Predestination.
24:4 JAMES AKMlNroS.
4. Mt Judgment kespectinct the two last desckibed scHEiiEs
OF PREDESTINATION.
Both these opinions, as they outwardly pretend, differ from
the first in this point — that neither of them hiys down the
creation or the fall as a mediate cause fore-ordained by God
for the execution of the preceding decree of Predestination.
Yet, with regard to the fall ^ some diversity may be perceived
in the two latter ojiinions. For the second kind of Predesti-
nation ^\2iQ,QQ election, with regard to the end, before the fall ;
it also places before that event joreterition, [or passiiig 5y,]
which is the first ])aYt of Peprobation. "While the third kind
does not allow any part of election and I'eprobation to com-
mence till after the fall of inanr But, among the causes
which seem to have induced the inventors of the two latter
schemes to deliver the doctrine of Predestination in this man-
ner, and not to ascend to such a great height as the inventors
of the first scheme have done, this is not the least — that they
have been desirous of using the greatest precaution, lest it
might be concluded from their doctrine ^/la? God is the author
of sin, with as much show of probabilit}^ as, (according to the
intimation of some of those who yield their assent to both the
latter kinds,) it is deducible from the^rs^ description of Tre-
destination.
Yet if we be willing to inspect these two latter opinions a
little more closely, and in particular if we accurately examine
the second and third kind and compare them with other
sentiments of the same authors concerning some subjects of
our religion, we shall discover, that the fall of Adam cannot
possibly, according to their views, be considered in any other
manner than as a necessary means for the execution of the
preceding decree of Predestination.
1. In reference to the second of the three, this is apparent
from two reasons comprised in it :
In the margin of this part of the Declaration, Arminius adds the following note : " The au-
thors of these two opinions have endeavored, not to suffer the fall of Adam to be laid down as
a means subordinate and subservient to the decree of Predestination, and thus, at the same
time, not to make God the author of sin."
DECLARATION OF SENTIMENTS. 245
The First of these reasons is that which states God to have
determined by the decree of reprobation to deny to man that
grace which was necessary for the confirmation and strength-
ening of his nature, that it might not be corrupted by sin ;
which amounts to this, that God decreed not to bestow that
grace which was necessary to avoid sin; and from this must
necessarily follow tlie transgression of man., as proceeding from
a law imposed on him. The fall of man is therefore a means
ordained for the execution of the decree of Iveprobation,
The Second of these reasons is that which states the two parts
of Reprobation to be j!?r^^tf;"i/fiow- and J9r<?<^a7?^7^«^tw^. These
two parts, according to that decree, are connected together
by a necessary and mutual bond, and are equally extensive.
For, all those whom God passed by in conferring Divine
grace, are likewise damned. Indeed no others are damned.,
except those who are the subjects of this act of j^'^^terition.
From this therefore it may be concluded, that "sin must
necessarily follow from the decree of reprobation or preteri-
tion." Because, if it were otherwise, it might possibly hap-
pen, that a person who had \)e&ii passed ?>y, might not commit
sin, and from that circumstance might not become liable to
damnation ; since sin is the sole meritorious cause of dam-
nation : And thus certain of those individuals who had been
jMssed hi/, might neither be saved nor damned — which is a
great absurdity.
This Second opinion on Predestination, therefore, falls into
the same inconvenience as i\\(i first For it not only does not
avoid that [conclusion of making God the author of 6m,] but
while those who profess it make the attempt, they fall into a
palpable and absurd self-contradiction — while, in reference to
this point, the first of these opinions is alike throughout and
consistent with itself.
3. Tiie Third of these schemes of Predestination would
escape this rock to much better effect, did not the patrons of
it, while declaring their sentiments on Predestination and Prov-
idence, employ certain expressions, from vfhxch tJi£ necessity
of the fall might be deduced. Yet this necessity cannot pos-
246 JAMES ABMIOTCrS.
sibly have any other origin than some degree of predestina-
tion.
(1.) One of these explanatory expressions is their descrip-
tion of the Divine 2>^'>"^'ission^ by which God permits sin.
Some of them describe it thus : " Permission is the with-
drawing of that divine grace, by which, when God executes
the decrees of his will through rational creatures, he either
does not reveal to the creature that divine will of his own by
which he wills that action to be performed, or does not bend
the will of the creature to yield obedience in that act to the
Divine will." To these expressions, the following are imme-
diately subjoined : " If this be a correct statement, the crea-
ture commits sin through necessity, yet voluntarily and with-
out restraint." If it be objected that "this description does not
comj)ort with that permission by which God permitted the sin
of Adam :" We also entertain the same opinion about it.
Yet it follows, as a consequence, from this very description,
that " other sins are committed through necessity."
(2.) Of a similar tendency are the expressions which some
of them use, when they contend, that the declaration of the
glory of God, which must necessarily be illustrated, is placed
in " the demonstration of mercy and of punitive justice."
But such a demonstration could not have been made, unless
sin, and misery through sin, had entered into the world, to
form at least some degree of misery for the least sin. And
in this manner is sin also necessarily introduced, through the
necessity of such a demonstration of the divine glory. Since
the fall of Adam is already laid down to be necessary,
and, on that account, to be a means for executing the j^i'ece-
ding decree of predestination ; ereatioii itself is likewise at
the same time laid down as a means subservient to the execu-
tion of the same decree. For the fall cannot be necessarily
consequent upon tJte creation^ except through the decree of
predestination, which cannot be placed between the creation
and the fall, but is prefixed to both of them, as having the
precedence, and ordaining creation for the fall^ and hoth of
them for executing one and the same same decree — to demon-
strate the justice of God in the punishment of sin, and his
DECLARATION OF SENTIMENTS. 247
mercy in its remission. Because, if this were not the case,
that which must necessarily ensue from the act of creation had
not leen intended hy God when he created, which is to sup-
pose an impossibility.
But let it be fjjranted, that the necessity of the fall of Adam
cannot bo deduced from either of the two latter o})iuions,
yet all the preceding arguments which have been i)r<.)duced
against the first opinion, are, after a trifling modiflcation to
suit the varied jjurpose, ecpially valid against the two latter.
This would be very apparent, if, to demonstrate it, a confer-
ence were to be instituted.
5. My own Sentiments on Predestination.
I have hitherto been stating those opinions concerning the
article of Predestination which are inculcated in our churches
and in the University of Leyden, and of which I disapprove.
I have at the same time produced my own reasons, why 1
form such an unfavorable judgment concerning them ; and I
will now declare my own opinions on this subject, which are
of such a description as, according to my views, appear most
conformable to the word of God.
I. The First absolute decree of God concerning the salva-
tion of sinful man, is that by which he decreed to appoint his
Son, Jesus Christ, for a Mediator, Redeemer, Savior, Priest
and King, who might destroy sin by his own death, might by
his obedience obtain the salvation which had been lost, and
might communicate it by his own virtue.
II. The SECOND precise and absolute decree of God, is that
in which he decreed to receive into favor ^A<?se i^^Ao repent and
helieve, and, in Christ, for nis sake and through iiim, to effect
the salvation of such penitents and believei's as persevered to
the end ; but to leave in sin, and under wrath, all impenitent
persons and unbelievers^ and to damn them as aliens from
Christ.
III. The third divine decree is that by which God decreed
to administer in a sufficient and efficacious manner the means
which were necessary for repentance and faith ; and to have
248 JAMES AEMmiUS.
such administration instituted (1.) according to the Divine
Wisdom,^ by which God knows what is proper and becoming
both to his mercy and his severity, and (2.) according to Di-
vine Justice, by which lie is prepared to adojDt whatever his
wisdom may prescribe and put it in execution,
lY. To these succeeds the fourth decree, by which God
decreed to save and damn certain particular persons. Tliis
decree has its foundation in the foreknowledge of God, by
which he knew from all eternity those individuals who would^
through his preventing grace, believe, and, through his subse-
quent grace tvoidd persevere, according to the before described
administration of those means which are suitable and proper
for conversion and faith ; and, by which foreknowledge, he
likewise knew those who would not believe and jpersevere.
Pkedestinatiox, when thus explained, is
1. The foundation of Christianity, and of salvation and its
certainty.
2. It is the sum and the matter of the gosj)^ ; nay, it is the
gospel itself, and on that account necessary to be believed in
order to salvation, as far as the two first articles are con-
cerned.
3. It has had no need of being examined or determined by
any Council, either general or particular, since it is contained
in the Scrij^tures clearly and exj)ressly in so many words ; and
no contradiction has ever yet been offered to it by any or-
thodox divine.
4. It has constantly been acknowledged and taught by all
Christian teachers who held correct and orthodox sentiments.
5. It agrees with that Harmony of all Confessions, which
has been published by the Protestant churches.
6. It likewise agrees most excellently with the . Dutch Con-
fession and Catechism. This concord is such, that if in the
Sixteenth article these two expressioxs \eos quos et cdii\ " those
persons whom" and " others," be explained by the words "be-
lievers" and " unbelievers," these opinions of mine on Pre-
destination will be comprehended in that article with the
greatest clearness. Tliis is the reason why I directed the the-
sis to he composed in the very words of the Confession, when,
DECLARATION OF SENTIMENTS. 249
on one occasion, I had to hold a public disputation before my
private class in the University. This kind of Predestination
also aojrees with the reasonincj contained in the twentieth and
the j^/y^/^^t^r^A question of the Catechism.
8. It is also in excellent accordance with the nature of God
— with his wisdom, goodness, and righteousness ; because it
contains the principal matter of all of them, and is tlie clearest
demonstration of the Divine wisdom, goodness, and righteous-
ness [or justice].
8. It is agreeable in every point with the nature of man — ■
in what form soever that nature may be contemplated, whether
in the jjrimitive state of creation, in that of the fall, or in that
of restoration.
9. It is in complete concert with the act of creation, by
affirming that the creation itself isareal communication of good,
both from the intention of God, and with regard to the very
end or event ; that it had its origin in the goodness of God ;
that whatever has a reference to its continuance and preserva-
tion, proceeds from divine love ; and that this act of creation
is a perfect and appropriate work of God, in which he is at
complaisance with himself, and by which he obtained all
things necessary for an unsinning state.
10. It agrees with the nature of life eternal, and with the
honorable titles by which that life is designated in the Scrip-
tures.
11. It also agrees with the nature of deatli eternal, and
witii the names by which that death is distinguished in Scrip-
ture.
12. It states sin to be a real disobedience, and the meritori-
ous cause of condemnation ; and on this account, it is in the
most perfect agreement with the fall and with sin.
13. In every particular, it harmonizes with the nature of
grace, by ascribing to it all those things which agree with it,
[or adapted to ^Y,] and by reconciling it most completely to
tlie righteousness of God and to the nature and liberty of the
human will.
14. It conduces most conspicuously to declare the glory of
God, his justice and his mercy. It also represents God as the
250 JAIIES AKMrniUS.
cause of all good and of our salvation, and man as the cause
of sin and of his own damnation.
15. It contributes to the honor of Jesus Christ, by placing
him for the foundation of predestination and the meritorious
as well as communicative cause of salvation.
16. It greatl^y promotes the salvation of men : It is also the
power, and the very means which lead to salvation — by exci-
ting and creating within the mind of man sorrow on account
of sin, a solcitude about his conversion, faith in Jesus Christ,
a studious desire to perform good works, and zeal in prayer^ — •
and by causing men to work out their salvation with fear and
trembling. It likewise prevents despair, as far as such pre-
vention is necessary.
17. It confirms and establishes that order according to
which the gospel ought to be preached, (1.) by requiring re-
pentance and faith — (2.) and then by promising remission of
sins, the grace of the Spirit, and life eternal.
18. It strengthens the ministry of the gospel, and rendei'S
it profitable with respect to preaching, the administration of
the sacraments and public prayers.
19. It is the foundation of the Christian religion ; because
in it, the two-fold love of God may be united together — God's
love of righteousness [or justice], and his love of men, may,
with the greatest consistency, be reconciled to each other.
20. Lastly. This doctrine of Predestination has always
"been approved by the great majority of professing Christians^
and even now, in these days, it enjoys the same extensive pat-
ronage. It cannot afibrd any person just cause for expressing
his aversion to it ; nor can it give any pretext for contention
in the Christian Church.
It is therefore much to be desired, that men would proceed
no further in this matter, and would not attempt to investigate
the unsearchcd)le judgments of God — at least that they would
not proceed beyond the point at which those judgments have
been clearly revealed in the scriptures.
This, my most potent Lords, is all that I intend now to de-
clare to your mightinesses, respecting the doctrine of Predes-
tination, about w^iich there exists such a great controversy in
DECLAKATION OF SENTIMENTS. 251
the Church of Christ. If it woukl not prove too tedious to
your Lordships, I have some other propositions which I could
wish to state, because they contribute to a full declaration
of my sentiments, and tend to the same purpose as that for
wliich I have been ordered to attend in this place by your
mi^litinesses.
There are certain other articles of the Christian Reliijiou,
which i)0ssess a close affinity to the doctrine of Predestina-
tion, and which are in a great measure dependent on it : Of
this description are the Providence of God^ the Free-vnll of
Maiiy the Perseverance of /Saints, and the Certainti/ of Sal-
vation. On these topics, if not disagreeable to yom- mighti-
nesses, I will in a brief manner relate my opinion.
II. The Peovidence of God.
I consider Divine Providence to be " that solicitous, con-
tinued, and universally present inspection and oversight of
God, according to which he exercises a general care over the
whole world, but evinces a particular concern for all his [in-
telligent] creatures without any exception, with the design
of preserving and governing them in their own essence,
qualities, actions, and passions, in a manner that is at once
worthy of Himself and suitable to them, to the praise of his
name and the salvation of believers. In this definition of Di-
vine Providence, I by no means deprive it of any particle of
those properties which agree with it or belong to it ; but I de-
clare that it preserves, regulates, governs and directs all things,
and that nothing in the world happens fortuitously or by
chance. Beside this, I place in subjection to Divine Provi-
dence both the free-will and even the actions of a rational
creature, so that nothing can be done without the will of God,
not even any of those things which are done in opposition to
it ; onl}' we must observe a distinction between good actions
and evil ones, by saying, that " God both wills and j)e)fo)^is
good acts," but tliat " lie only freely j^ermits those which are
evil." Still farther than this, I very readily grant, that even
all actions whatever, concerning evil, that can possibly be de-
252 JAilES AElVnNIUS.
vised or invented, may be attributed to Divine Providence
employing solely one caution, " not to conclude from this con-
cession that God is the cause of sin.'''' This I have testified
with sufficient clearness, in a certain disputation concerning
the Righteousness and Effkacy of Divine Providenoe concern-
ing things that are evil, which was discussed at Leyden ou
two different occasions, as a divinity-act, at which I ]3resided.
In that disputation, I endeavored to ascribe to God whatever
actions concerning sin I could possibly conclude from the
scriptures to belong to him ; and I proceeded to such a length
in my attempt, that some persons thought proper on that ac-
count to charge me with having made God the author of Sin.
The same serious allegation has likewise been often produced
against me, from the pulpit, in the city of Amsterdam, on
account of those very theses ; but with what show of justice
such a charge was made, may be evident to any one, from the
contents of my written answer to those Thirty-one Articles
formerly mentioned, which have been falsely imputed to me,
and of which this was one.
III. The Fkee-Will of Man.
This is my opinion concerning the Free-will of man : In
his primitive condition as he came out of the hands of his
Creator, man was endowed with such a portion of knowledge,
holiness and power, as enabled him to understand, esteem,
consider, will, and to perform the true good, according to the
commandment delivered to him. Yet none of these acts could
he do, except through the assistance of Dimne Grace. But in
his lapsed and sinful state, man is not capable, of and by
himself, either to think, to will, or to do that which is really
good ; but it is necessary for him to be regenerated and re-
newed in his intellect, affections or will, and in all his powers,
by God in Christ through the Holy Spirit, that he may be
qualified rightly to understand, esteem, consider, will, and
perform whatever is truly good. "When he is made a parta-
ker of this regeneration or renovation, I consider that, since
he is delivered from sin, he is capable of thinking, willing and
DECLARATION OF SENXniENTS. 253
doing tliat which is good, but yet iiot ic'dliout the continued
aids of Divine Grace.
lY. The Grace of God.
In reference to Divine Graee^ I believe, (1.) It is a gratu-
itous (>i}'\\'tion by whicli God is kindly affected towards a
miserable sinner, and according to which he, in the first place,
gives liis Son, "that whosoever believeth in him might have
eternal life," and, afterwards, he justifies him in Christ Jesus
and for his sake, and adopts him into the right of sons, unto
salvation. (2.) It is an infusion (both into the human under-
standing and into the will and affections,) of all those gifts of
the Holy Spirit which appertain to the regeneration and
renewing of man — such as faith^ hojje^ charity^ c^-c; for,
without these gracious gifts, man is not sufficient to think,
will, or do any thing that is good. (3.) It is that jperpetual
assistance and continued aid of the Holy Spirit, according to
which He acts upon and excites to good the man who has been
already renewed, by infusing into him salutary cogitations, and
by ins])iring him with good desires, that he may thus actually
will whatever is good ; and according to which God may then
will and work together with man, that man may perform
whatever he wills.
In this manner, I ascribe to grace the commencement, tue
CONTINUANCE AND THE CONSUMMATION OF ALL GOOD, and tO SUcll
an extent do I carry its influence, that a man, though already
regenerate, can neither conceive, will, nor do any good at all,
nor resist any evil temptation, without this pr'eventing and
exciting^ this folhnoing and co-ojterating grace. From this
statement it will clearly appear, that I by no means do injus-
tice to grace, by attributing, as it is reported of me, too much
to man's free-will. For the whole controversy reduces itself
to the solution of this question, " is the grace of God a certain
iiTcsistible force ?" That is, the controversy does not relate
to those actions or operations which may be ascribed to grace,
(for I acknowledge and inculcate as many of these actions or
operations as any man ever did,) but it relates solely to the
254: JAMES AHinNIUS.
mode of operation, whether it he irresistible or not. With
respect to which, I believe, according to the scriptures, that
many persons resist the Holy Spirit and reject the grace that
is offered.
Y. The Perseveeajstce of the Saints.
My sentiments respecting the perseverance of the Saints
are, that those persons who have been grafted into Christ by
true faith, and have thus been made partakers of his life-giving
Spirit, possess sufficient powers [or strength] to fight against
Satan, sin, the world and their own flesh, and to gain the vic-
tory over these enemies — yet not without the assistance of the
grace of the same Holy Spirit. Jesus Christ also by his Spirit
assists them in all their temptations, and affords them the ready
aid of his hand ; and, provided they stand prepared for the
battle, implore his help, and be not wanting to themselves,
Christ preserves them from falling. So tbat it is not jiossible
for them, by any of the cunning craftiness or power of Satan,
to be either seduced or dragged out of the hands of Christ.
But I think it is useful and will be quite necessary in our first
convention, [or Synod] to institute a diligent enquiry from the
Scriptures, whether it is not possible for some individuals
throu2:h nefrli2:ence to desert the commencement of their exist-
ence in Christ, to cleave again to the present evil world, to
decline from the sound doctrine which was once delivered to
them, to lose a good conscience, and to cause Divine grace to
be ineflfectual.
Though Ihere openly and ingenuously affirm, I never taught
that a true believer can either totally or finally fall away
from the faith, and perish ; yet I will not conceal, that there
are passages of Scripture which seem to me to wear this aspect;
and those answers to them which I have been permitted to
see, are not of such a kind as to approve themselves on all
points to my understanding. On the other hand, certain pas-
sages are produced for the contrary doctrine [of unconditional
perseverance] which are worthy of much consideration.
DECIAEATION OF SENTIMENTS.
YI. TUE ASSUEANCE OF SaLVATION.
"With regard to the certainty [or assurance] of salvation, my
opinion is, tluit it is possible for him who believes in Jesns
Christ to be certain and persuaded, and, if /ils licart condemn
him not, he is now in reality assured, that he is a Son of God,
and stands in the grace of Jesus Christ. Such a certainty
is wrought in the mind, as well by the action of tlie Holy Spirit
inwardly actuating the believer and by the fruits of faith, as
from his own conscience, and the testimony of God's Spirit
witnessing together with his conscience. I also believe, that
it is possible for such a person, with an assured confidence in
the grace of God and his mercy in Christ, to depart out of this
life, and to appear before the throne of grace, without any
anxious fear or terrific dread : and yet this person should con-
stantly pray, " O Lord, enter not into judgment with thy
servant /"
But, since " God is greater than our hearts, and knoweth all
things," and since a man judges not his own self — yea, though
a man know nothing by himself, yet is he not thereby justified,
but he who judgeth him is the Lord, (1 John iii, 19 ; 1 Cor. iv,
3,) I dare not [on this account] place this assurance [or cer-
tainty] on an equality with that by which we know there is a
God, and that Christ is the Savior of the world. Yet it will
be proper to make the extent of the houndanes of this assur-
ance^ a subject of enquiry in our convention.
YII. The Perfection of Believeks in this life.
Beside those doctrines on which I have treated, there is now
much discussion among us respecting the 2)crfection of heliev-
ers, or regenerate persons, in this Ife; audit is reported, that
I entertain sentiments on this subject, which are very improper,
and nearly allied to those of the Pelagians, viz : " that it is
possible for tlie regenerate in this life perfectl}'^ to keep God's
precepts." To this I reply, tliough these might have been my
sentiments, yet I ought not on this account to be considered a
256 JAMES AEivnNnjs.
Pelagian, either jjartly or entirely, provided I Lad only added
that " tljcy could do this hy the Grace of Christy and hy no
means without it.'''' But while I never asserted, that a heliever
could perfectly keep the 2yi'ecej)ts of Christ in this Zz/^, I never
denied it, but always left it as a matter which has still to be
decided. For I have contented myself with those sentiments
which St. Augustine has expressed on this subject, whose words
I have frequently quoted in the University, and have usually
subjoined, that I had no addition to make to them.
Augustine says, " four questions may claim our attention on
this topic. The first is, was there ever yet a man without
sin, one who from the beginning of life to its termination
never committed sin? The second., has there ever been, is
there now, or can there possibly be, an individual who does
not sin, that is, who has attained to such a state of perfection
in this life as not to commit sin, but perfectly to fulfill the
law of God ? The ihii'd, is it possible for a man in this
life to exist without sin ? The fourth., if it be possible for a
man to be without sin, why has such an individual never yet
been found ?" St. Augustine says, " that such a person as
is described in the first question never yet lived, or will
hereafter be brought into existence, with the exception of
Jesus Christ. lie does not think, that any man has attained
to such perfection in this life as is portrayed in the second
question. With regard to the thirds he thinks it j^ossible
for a man to be without sin, by means of the grace of .Christ
and free-will. In answer to the fourth., man does not do
what it is possible for him by the grace of Christ to perform,
either because that which is good escapes his observation, or
because in it he places no part of his delight." From this
quotation it is apparent, that St. Augustine, one of the most
strenuous adversaries of the Pelagian doctrine, retained this
sentiment, that " it is possible for a man to live in this world
without sin."
Beside this, the same Christian Father says, " Let Pelagius
confess, tJiat it is possible for man to he without sin., in no other
way than hy the grace of Christ., and we will be at peace with
each other." The opinion of Pelagius appeared to St. Au-
DECLARATION OF SENTBCENTS. 257
gustinc to be this — " that man could fulfill the law of " God
hy his oxon proper strength and ability ; but with still
" greater facility hy means of the grace of Christ.'''' I have
already most abundantly stated the great distance at which I
stand from such a sentiment ; in addition to which I now
declare, that I account this sentiment of Pelagius to be hereti-
cal, and diametrically opposed to these words of Christ, " With-
out me ye can do nothing ;" (John xv, 5.) It is likewise very
desti'uctive, and inflicts a most grievous wound on the glory of
Christ.
I cannot see that anything is contained in all I have hitherto
produced respecting my sentiments, on account of which any
person ought to be " afraid of appearing in the presence of
God," and from which it might be feared that any mischiev-
ous consequences can possibly arise. Yet because every day
brings me fresh information about reports concerning me,
" that I carry in my breast destructive sentiments and here-
sies," I cannot possibly conceive to what points those charges
can relate, except perhaps they draw some such pretext from
my opinion concerning the Divinity of the Son of God., and
the Justification of man hefore God. Indeed, I have lately
learnt, that there has been much public conversation, and
many rumors have been circulated, respecting my opinion on
both these points of doctrine, particularly since the last Con-
ference [between Gomarus and myself] before the Counsellors
of the Supreme Court ? This is one reason why I think, that
I shall not be acting unadvisedly if I disclose to your mighti-
nesses the real state of the whole matter.
Yin. The Dmonrr of the Son of God.
"With regard to the Divinity of the Son of God and the word
auTo^sof, both of which have been discussed in our University
in the regular form of scholastic disputations, I cannot suffi-
ciently wonder what the motive can be, which has created a
wish in some pereons to render me suspected to other men, or
to make me an object of suspicion to themselves. This is stiU
more wonderful, since thie suspicion has not the least ground
17 . VOL. I.
258 JAMES AEMINIUS,
of probability on .which to rest, and is at such an immense
distance from all reason and truth, that, whatever reports have
been spread abroad respecting this aflPair to the prejudice of
my character, they can be called nothing better than " notori-
ous calumnies." At a disputation held one afternoon in the Uni-
versity, when the thesis that had been proposed for disputation
was the Divinity of the Son of Gocl^ one of the students hap-
pened to object, "that the Son of God was autotheos^ and that
he therefore had his essence from himself and not from the
Father." In reply to this I observed, " that the word axito-
theos was capable of two different acceptations, since it might
signify either " one who is truly God," or " one who is God of
himself;" and that it was with great propriety and correctness
attributed to the Son of God according to the former significa-
tion, but not according to the latter." The student, in prose-
cution of his argument, violently contended, "that the word
was justly applicable to the Son of God, principally according
to the second of these significations : and that the essence of
the Father could not be said to be communicated to the Son
and to the Holy Spirit, in any other than in an improper
sense ; but that it was in perfect correctness and strict proj)ri-
ety common alike to the Father, the Son, and the Holy Ghost."
He added "that he asserted this with the greater confidence
because he had the yoimger Trelcatius of pious memory, [but
who was then living,] as an authority in his favor on this
point ; for that learned Professor had written to the same pur-
port in his Cmnmon Places^'' To these observations I an-
swered, " that this opinion was at variance with the word of
God, and with the whole of the ancient Church, both Greek
and Latin, which had always taught, that the Son had his
Deity from the Father hy eternal generation?'' To these
remarks I subjoined, "that from such an opinion as this,
necessarily followed the two mutually conflicting errors, Tri-
theism and Sabellianism ; that is, (1.) It would ensue as a
necessary consequence, from these premises, that there are
three Gods, who have together and collaterally the Divine
Essence, independently of this circumstance — that one of them
(being only personally distinguished from the rest) has that
DEOLAIIATION OF SENTIMEXTS. 259
essence from another of the personB. Yet the iwoceeding of
the orig'ni of one jpcrson from another^ (that is, of the Father
from the Son,) is the only foundation that has ever been used
for defending the Unity of the Divine Essence in the Trinity
of persons. (2.) It would likewise follow as another conse-
quence, that the Son would himself be the Father, because he
would differ from the Father in nothing but in regard to
name, which was the opinion of Sabellius. For, since it is
peculiar to the Father to derive his Deity from himself, or (to
speak more correctly,) to derive it from no one, if, in the sense
of being " God of himself," the Son be called autotheos^ it fol-
lows that lie is the Father."
Some account of this disputation was dispersed abroad in all
directions, and it reached Amsterdam. A minister of that
city, who now rests in the Lord, having interrogated me
respecting the real state of this affair, I related the whole of it
to him plainly, as I have now done : and I requested him to
make Trelcatins of blessed memory acquainted with it as it had
actually occurred, and to advise him in a friendly manner to
amend his opinion, and to con'ect those inappropriate words
in his Common Places: This request the minister from Am-
sterdam engaged to fulfill in his own way.
In all this proceeding I am far from being liable to any
blame ; for I have defended the truth and the sentiments of
the Catholic and Orthodox Church. Trelcatius undoubtedly
was the pereon most open to animadversion ; for he adopted a
mode of speaking which detracted somewhat from the truth of
the matter. But such has always been either my own infelicity
or the zeal of certain individuals, that, as soon as any disagree-
ment arises, all the blame is instantly cast upon me, as if it was
impossible for me to display as much veracity [or orthodoxy]
as any other person. Yet on this subject I have Gomarus him-
self consenting with me ; for, soon after Trelcatius had pub-
lished his Common Places^ a disputation on the Trinitij having
been proposed in the University, Gomarus did in three several
parts of his Theses express himself in such terms as were dia-
metrically opposed to those of Trelcatius. The very obvious
diflerence in opinion between those two Professors I pointed
260 JAMES AEMTNTUS.
out to the Amsterdam minister, who acknowledged its exist-
ence. Yet, notwithstanding all these things, no one endeav-
ored to vindicate me from this calumny ; while great exertion
was emploj^ed to frame excuses for Trelcatius, by means of a
qualified interpretation of his words, though it was utterly
impossible to reconcile their palliative explanations with the
plain signification of his unperverted expressions. Such are
the effects which the partiality ot favor and the fervor of zeal
can produce !
The milder and qualified interpretation put upon the words
of Trelcatius, was the following : " The Son of God may be
styled mitothcos^ or may be said to have his Deity from him-
self, in reference to his being God., although he has his Deity
from the Father, in reference to his being the SonP For the
sake of a larger explanation, it is said, " God, or the Divine
Essence, may be considered both absolutely and relatively.
"When regarded absolutely., the Son has his Divine Essence
from himself; but, when viewed relatively., He derives it from
the Father." But these are new modes of speaking and novel
opinions, and such as can by no means consist together. For
the Son, both in regard to his being the Son,, and to his being
God., derives his Deity from the Father. When he is called
God, it is then only not expressed that he is from the Father;
which derivation is particularly noted when the word Son is
employed. Indeed, the essence of God can in no manner
come under our consideration, except it be said, " that the
Divine Essence is communicated to the Son by the Father."
Nor can it possibly in any different respect whatever be said,
that this Esssence is both " communicated to him" and " not
communicated ;" because these expressions are contradictory,
and can in no diverse respect be reconciled to each other. K
.the Son have the Divine Essence from himself in reference
to its being absolutely considered, it cannot be comrrmnicated
:to him. If it be communicated to him in reference to its being
relatively considered, he cannot have it from himself in ref-
erence to its being absolutely considered.
I shall probably be asked, " do you not acknowledge, that,
to be the Son of God., and to be God^ are two things entirely
DECLARATION OF SENTIMENTS. 261
distinct from each other ?" I reply, undoubtedly I subscribe
to such distinction. But when those who make it proceed still
further, and say, " Since to he tJie Son of Ood signifies that he
derives his essence from the Father, to he God in like manner
signifies nothing less than that he has his essence from him-
self or from no one;" I deny this assertion, and declare, at
the same time, that it is a great and manifest error, not only
in Sacred Theology, but likewise in Natural Philosophy. For,
these two things, to he the Son and to he God^ are at perfect
agreement with each other ; but to derive his essence from the
Father^ and, at the same time, to derive it from no one, are
evidently contradictory, and mutually destructive the one of
the other.
But, to make this fallacy still more apparent, it must be
observed, how equal in force and import are certain double
ternary and parallel propositions, when standing in the fol-
lowing juxta-position :
God is from eternity^ possessing the Divine Essence from
eternity.
The Father is from no one^ having the Divine Essence
from no one.
The Son is from the Father^ having the Divine Essence
fi'om the Father.
The word " God" therefore signifies, that lie has the true
Divine Essence ; but the word " Son" signifies, that He has the
Divine Essence from the Father. On this account, he is cor-
rectly denominated both God and the Son of God. But since
lie cannot be styled the Father, he cannot possibly be said
to have the Divine Essence from himself or from no one.
Yet much labor is devoted to the purpose of excusing these
expressions, by saying, " that when the Son of God in refer-
ence to his being God is said to have hi^ essence from himself,
that form of speech signifies nothing more, than that the
Divine Essence is not derived from any one." But if this be
thought to be the most proper mode of action wliich should be
adopted, there will be no depraved or erroneous sentiment
which can be uttered that may not thus find a ready excuse.
For thouijh God and the Divine Essence do not difier substan-
262 JAMES AKMrNIUS.
tiallj, yet whatever may be predicated of the Divine Essence
can by no means be equally predicated of God ; because they
are distinguished from each other in our mode of framing con-
ceptions, according to which mode all forms of speech ought to
be examined, since they are employed only with a design that
through them we should receive correct impressions. This i8
very obvious from the following examples, in which we speak
with perfect correctness when we say, " Deum mortuum esse^^
and " the Essence of God is communicated ;" but very incor-
rectly when wc say, " God is communicated." That man
who understands the difference existing between concrete and
abstract^ about which there were such frequent disputes be-
tween us and the Lutherans, will easily perceive what a num-
ber of absurdities will ensue, if explanations of this description
be once tolerated in the Church of God. Therefore, in no way
whatever can this phrase, " the Son of God is autotheon^''
["God of himself," or "in his own right,"] be excused as a
correct one, or as having been happily expressed. Nor can
that be called a jyrop&r form of speech which says, " the Es-
sence of God is common to three persons ;" but it is imjproper^
since the Divine Essence is declared to be communicated by
one of them to another.
The observations which I now make, I wish to be particu-
larly regarded, because it may appear from them how much
we are capable of tolerating in a man whom we do not sus-
pect of heresy ; and, on the contrary, with what avidity we
seize upon any trivial circumstance by which we may incul-
pate another man whom we hold under the ban of suspicion.
Of such partiality, this incident affords two manifest examples.
IX. The Justification of Man before God.
I am not conscious to myself, of having tanght or entertain-
ed any other sentiments concerning the justification of man
hefore God^ than those which are held unanimously by the
Reformed and Protestant Churches, and which are in com-
plete agreement with their expressed opinions.
There was lately a short controversy in relation to this sub-
DECLARATION OF SENTIMENTS. 268
ject, between John Piscatoe, Professor of Divinity in the
University of Ilerborn in Nassau, and the French Churches.
It consisted in the determination of these two questions : (1.)
" Is the obedience or righteousness of Christ, which is impu-
ted to believers and in which consists their righteousness be-
fore God, is this only the passive obedience of Christ ?" which
was Piscator's ojiinion. Or (2.) " Is it not, in addition to
tliis, that active righteousness of Christ which he exhibited to
the law of God in the whole course of his life, and that holi-
ness in which he was conceived V which was the opin-
ion of the French Churches. But I never durst mingle
myself with the dispute, or undertake to decide it ; for I
thought it possible for the professors of the same religion to
hold difierent oj^inions on this point from others of their
brethren, without any breach of christian peace or the unity
of faith. Similar peaceful thoughts appear to have been in-
dulged by both the adverse parties in this dispute ; for they
exercised a friendly toleration towards each other, and did not
make that a reason for mutually renouncing their fraternal
concord. But concerning such an amicable plan of adjusting
differences, certain individuals in our own country are of a
different judgment.
A question has been raised from these words of the Apostle
Paul : " Faith is imputed for righteousness." (Bom. iv.) The
enquiry was, (1.) Whether those expressions ought tobe7>;'o/>-
erly understood, " so that faith itself, as an act performed
according to the command of the gospel, is imputed before
God for or %mto righteousness — and that of grace ; since it is
not the righteousness of the law." (2.) Whether they ought
to hQ figuratively and hnproperhj understood, " that the right-
eousness of Christ, being apprehended by faith, is imputed to
us for righteousness." Or (3.) Whether it is to be understood
" that the righteousness, for which, or unto which, faith is im-
puted, is the instrumental operation of foith ;" which is assert-
ed by some persons. In the Theses on Justification, which
were disputed under me when I was moderator, I have adopt-
ed the former of these opinions not in a rigid manner, but sim-
ply, as I have likewise done in another passage which I ^vrote
264 JAMES AEMINIUS.
in a particular letter. It is on this ground that I am account-
ed to hold and to teach unsound opinions concerning the
justification of man before God. But how unfounded such
a supposition is, will be very evident at a proper season,
and in a mutual conference. For the present, I will only
briefly say, " I believe that sinners are accounted righteous
solely by the obedience of Christ ; and that the righteousness
of Christ is the only meritorious cause on account of which
God pardons the sins of believers and reckons them as right-
eous as if they had perfectly fulfilled the law. But since God
imputes the righteousness of Christ to none except believers,
I conclude that, in this sense, it may be well and properly
said. To a man who 'believes^ Faith is imputed for' righteous-
ness through grace^ because God hath set forth his Son, Jesus
Christ, to be a propitiation, a throne of grace, [or mercy seat]
through faith in his blood." Whatever interpretation may be
put upon these expressions, none of our divines blames Calvin
or considers him to be heterodox on this point ; yet my opin-
ion is not so widely difierent from his as to prevent me from
employing the signature of my own hand in subscribing to
those things which he has delivered on this subject, in the third
I book of his Institutes; this I am prepared to do at any time,
* and to give them my full approval.
Most noble and potent Lords, these are the principal arti-
cles, respecting which I have judged it necessary to declare
my opinion before this august meeting, in obedience to your
commands.
X. The Eevision of the Dutch Confession, and the
Heidelbekg Catechism.
But, besides these things, I had some annotations to make
on the Confession of the Dutch Churches and on the JJeidei-
herg Catechism / but they will be discussed most appropriately
in our Synod, which at the first opportunity we hope to obtain
through your consent, or rather by means of your summons.
This is the sole request which I prefer to yom- mightinesses,
DECLARATION OF SENTIMENTS. 265
tliat I may be permitted to offer a few brief remarks on a cer-
tain clause, subject to which tlieir high mightinesses, the States
General, gave their consent to the convening of a National
Synod in this province, (Holland,) and the substance of which
was, that in such Synod the Confession and Catecldsm of the
Dutch Churches should he subjected to examination.
This clause has given great umbrage to many persons, not
only because they account it unnecessary, but likewise unjust,
to subject the Confession and Catechism to examination.
They also suppose, that I and a certain individual of great
reputation, are the persons who prevailed with the States Gen-
eral to have such a clause inserted. But it is by no means
true that the revision of the Confession and Catechism is un-
necessary and unjust, or that we were the instigators of their
high mightinesses in this affair. With regard to the last of
these two suppositions, so far were we from having any con-
cern with the origin of that clause, that, eleven or twelve
years ago, at the pressing importunity of the Churches that
prayed for a National Synod, the states of South Holland and
West Friezland at last judged it proper to consent to it by
their decree, on no other condition than that in such Synod
the Confession of the Dutch Churches should he suhjected to
examination. Yet we, at that time, neither endeavored by
our advice, nor by our influence, to promote any such meas-
ure. But if we had with all our might made the attempt, we
should have been doing nothing but what was compatible with
our official duties ; because it is obviously agreeable to reason
as well as to equity^ and quite necessary in the present pos-
ture of affairs, that such a measure should be adopted.
First. That it may openly appear to all the world that we
render to the word of God alone such due and suitable honor,
as to determine it to be heyond (or rather ahove) all disputes,
too great to be the subject of any exception, and worthy of all
acceptation.
Secondly. Because these pamphlets are writings that jiro-
ceed from nien, and may, on that account, contain within
them some jxjyiion of error., it is, therefore, proper to insti-
tute a lawful enquiry, that is, in a National Synod, whether or
266 JAMES ARMmros.
not there be any thing in those productions which requires
amendment.
1. The first enquiry may be, "Whether these human writings
are accordant, in every part, with the word of God, with re-
gard to the words themselves, the construction of the sentences
and the correct meaning,
2. "Whether they contain whatever is necessary to he 'believed
iinto salvation^ so that salvation is, according to this rule, not
denied to those things to which it appertains.
3. "Whether it [the Rule of these Formularies] does not con-
tain far too many particulars, and embrace several that are
not necessary to he helieved unto salvation, so that salvation is
consequently attributed to those things to which it does not
belong.
4. Whether certain words and forms of speech are not
employed in them, which are capable of being understood in
different ways and furnishing occasion for disputes. Thus,
for example, in the Fourteenth Article of the Confession, we
read the following words, " Kothing is done without God'a
ordination," [or appointment]: If by the word " ordination"
is signified, " that God appoints things of any kind to be
done," this mode of enunciation is erroneous, and it follows
as a consequence from it, that God is the author of sin. But
if it signify, that " whatever it be that is done, God ordains
it to a good end," the terms in which it is conceived are in
that case correct.
5. "Whether things utterly repugnant to each other may not
be discovered in them. For instance, a certain individual who
is highly honored in the Church, addressed a letter to John
Piscator, Professor of Divinity in the University of Herborn
in Kassau, and in it he exhorted him to confine himself within
the opinion of the Heidelberg Catechism on the doctrine of
Justification. For this purpose he cited three passage!, which
he considered to be at variance with Piscator's sentiments.
But the learned Professor replied, that he confined himself
completely within the doctrinal boimdaries of the Catechism ;
and then quoted out of that formulary ten or eleven passages
as proofs of his sentiments. But I solemnly declare, I do not
DECLARATION OF SENTIMENTS. 267
perceive by what method these several passages can possibly
be reconciled with each other.
6. Whether every thing in these writings is digested in tliat
due order in which the scri[)ture requires tliem to be placed.
7. "Whether all things are disposed in a manner the most
suitable and convenient for preserving peace and unity with
the rest of the Reformed Churches.
Thirdly. The Third Reason is, because a National Synod
is held for the purpose of discovering whether all things in the
Cliurch are in a proper state or right condition. One of the
chief duties which appertains to such an assembly, is, the
examination of doctrine, whether it be that which is admitted
by unanimous consent, or that for which particular divines
contend.
FouKTHLY. The Fourth Reason is, because an examination
of this description will obtain for these writings a greater
degree of authority, when after a mature and rigid examination
they shall be found to agree with the word of God, or shall be
made conformable to it in a still greater measure. Such an
examination will also excite within the minds of men a
greater value for Christian ministers, when they perceive that
these sacred functionaries hold in the highest estimation that
truth which is revealed in Scrij^ture, and that their attachment
to it is so great as to induce them to spare no labor in order
to render their own doctnne more and more conformable to
that revealed truth.
Fifthly. The Fifth Reason why at this, if at any period, it
is necessary to adopt the suggestion which we liave mentioned,
is, (1.) Because there are several individuals in the ministry
who have certain views and considerations respecting some
points contained in these writings, which they reserve in secret
and reveal to no one, because they hope that such points
will become subjects of discussion in a National Synod. Be-
cause such a convention has been promised, some of them
have suffered themselves to be persuaded not to give the least
publicity to any of the views or considerations which they have
formed on these subjects.
(2.) Besides, this will be the design of a National Synod —
268 JAMES AEMINIUS.
that their high mightinesses the States General may be pleased
to establish and arm with public authority certain ecclesiastical
sanctions, according to which every one may be bound to con-
duct himself in the Church of God. That this favor may be
obtained from their high mightinesses, and that they may exe-
cute such a measure with a good conscience, it is necessary
that they be convinced in their own understandings, that the
doctrine contained in the formularxj of union is agreeedbU to
the word of God. This is a reason which ought to induce us
spontaneously to propose an examination of our Confession
before their high mightinesses, and to offer either to shew that
it is in accordance with the word of God, or to render it con-
formable to that Divine standard.
SixTULT. The Sixth Keason is drawn from the example of
those who are associated together under the Augustan Confes-
sion, and from the conduct of the Swiss and the French
Churches, that have within two or three years enriched their
Confessions with one entirely new article. And the Dutch
Confession has itself been subjected to examination since it
was first published : some things having been taken away from
it and others added, while some of the rest have undergone
various alterations.
]^umerous other reasons might be produced, but I omit
them ; because I consider those already mentioned to be quite
sufficient for proving, that the clause concerning examination
and revision.^ as it is termed, was with the greatest justice and
propriety inserted in the instrument of consent of which we
have made previous mention.
I am not ignorant, that other reasons are adduced, in oppo-
sition to these ; and one in particular, which is made a prin-
cipal subject of public conversation, and is accounted of all
others the most solid. To it, therefore, I consider it necessa-
ry to offer a brief reply. It is thus stated :
" By such an examination as this, the doctrine of the Church
will be called in question; which is neither an act of propriety
nor of duty.
" I. Because this doctrine has obtained the approbation and
suffrages of many respectable and learned men ; and has been
DECLAKATION OF SENTIMENTS. 269
strenuously tlefeiided against all those who have offered it any
opposition.
" n. Because it has been sealed with the blood of many
thousand martyrs.
"III. Because from such an examination will arise, within
the Church, confusion, scandal, offences, and the destruction
of consciences ; and, out of the Church, ridicule, calumnies
and accusations."
To all these I answer :
1. It would be much better, not to employ such odious forms
of speech, as to call in question^ and others of that class, when
the conversation is only respecting some human composition^
which is liable to have error intermixed with its contents.
For with what right can any writing be said to he called in
question or in douht^ which was never of itself unquestionable^
or ought to be considered as induhitahle f
2. The approbation of divines^ the defence of a composition
against its adversaries^ and the sealing of it with the blood of
Martyrs^ do not render any doctrine authentic or place it
beyond the limits of doubt : Because it is possible both for
divines and martyrs to err — a circumstance which can admit
of no denial in this argument.
3. A distinction ought to be made between the different
mattere contained in the confession. For while some of them
make a near approach to the foundation of salvation and are
fundamental articles of the Christian Religion^ others of
them are built up as a superstructure on the foundation, an
of themselves are not absolutely necessai^y to salvation. The
doctrines of the former class are approved by the unanimous
consent of all the Tieformed, and are effectually defended
against all gainsaying adversaries. But those of the latter
class become subjects of controversy between different parties :
And some of these are attacked by enemies, not without some
semblance of truth and justice.
The blood of martyi-s has sealed those of the former class,
but by no means those of the latter. In reference to this
affair, it ought to be diligently observed, what was proj)Osed
270 JAMBS AEMINTUS.
by the martyrs of our days, and on what account they shed
their blood. If this be done, it will be found, that no man
among them was even interrogated on that subject which I
consider it equitable to make a prominent part in the deliber-
ations of a Synod, and, therefore, that no martyr ever sealed
it with his blood. I will produce an example : When a
question was raised about the meaning of the seventh chapter
of the Epistle to the Romans, one individual said, " that the
passage was quoted in the margin of the confession exactly in
the same sense as he had embraced it, and that the martyrs
had with their own blood sealed this confession." But, in
VQ-plj to this, it was stated, " that if the strictest search be
instituted throughout the entire large History of the Martyrs^
as it is published by the French, it will be discovered, that no
martyr has at any period been examined on that passage, or
has shed his blood on that account."
To sum up the whole : The Uood of the martyrs tends to
confirm this truth, that they have made professsion of their
faith " in simplicity and sincerity of conscience," But it is
by no means conclusive, that the confession which they pro-
duced is free from every degree of reprehension or superior
to all exception ; unless they had been led hy Christ into all
truth, and therefore rendered incapable of erring.
4. If the Church be properly instructed in that difference
which really does and always ought to exist between the word
of God and all Kmnan writings, and if the Church be also
rightly informed concerning that liberty which she and all
christians possess, and which they will always enjoy, to meas-
m*e all human compositions by the standard rule of God's
word, she will neither distress herself on that account, nor
will she be offended on perceiving all human writings brought
to be proved at the touch-stone of God's word. On the con-
trary, she will rather feel far more abundant delight, when
she sees, that God has bestowed on her in this country such
pastors and teachers, as try at the chief touch-stone their own
doctrine, in a manner at once suitable, proper, just, and worthy
of perpetual observance ; and that they do this, to be able
DECLARATION OF SENTIMENTS. 271
exactly and by every possible means to express their agree-
ment with the word of God, and their consent to it even in the
most minute particulars.
5. But it is no less proj^er, that the doctrine once received in
the Church should be subjected to examination, however great
the fear may be " lest disturbances should ensue, and lest evil-
disposed persons should make such revision an object of
ridicule, calumny or accusation," or should even turn it to
their own great advantage, [by representing the matter so as
to induce a pereuasion,] " that those who propose this exam-
ination are not sufficiently confirmed in their own religion ;"
when, on the contrary, this is one of God's commands, " Search
and try the sjyirits lohether they he of GodP (1 John iv, 1.)
If cogitations of that description had operated as hindrances
on the minds of Luther, Zuinglius, and others, they would
never have pried into the doctrine of the Papists, or have sub-
jected it to a scrutinizing examination. ISTor would those who
adhere to the Augustan confession have considered it proper
to submit that formulary again to a new and complete revis-
ion, and to alter it in some particulars. This deed of theirs is
an object of our praise and approval. And we conclude, that,
when Luther towards the close of his life was advised by
Philip Melancthon to bring the eucharistic controversy on the
sacrament of the Lord's Supper to some better state of con-
cord, (as it is related in the writings of our own countrymen,)
he acted very improperly in rejecting that counsel, and in
casting it back as a reproach on Philip, for this reason, as
they state his declaration, " lest by such an attempt to effect
an amicable conclusion, the whole doctrine should he called in
question^ Besides, if reasons of this kind ought to be ad-
mitted, the Papists with the best right and the greatest pro-
priety fonnerly endeavored to prevent the doctrine, which had
for many preceding centuries been received in ihe Church,
from being called in question or subjected again to examina-
tion.
But it has. been suggested, in opposition to these reasons,
"that if the doctrine of the Churches be submitted to an entirely
new I'evision, as often as a National Synod shall be held, the
272 JAMES AEMmnis.
Church would never have any thing to which it might adhere
or on which it might firmly depend, and it will be possible to
declare with great justice, concerning churches thus circum-
stanced, that ' they have an anniversary faith,' are tossed to
and fro^ and candied about loith every wind of doctrine.
(Ephes. iv, 14.)"
1. My first answer to these remarks, is, the Church always
has Moses and the Prophets, the Evangelists and the Apostles,
that is, the Scriptures of the Old and of the New Testament ;
and these scriptures fully and clearly comprehend whatever is
necessary to salvation. Upon them the Church will lay the
foimdation of her faith, and will rest upon them as on an im-
movable basis, principally because, how highly soever we may
esteem confessions and catechisms, every decision on matters
of faith and religion must obtain its final resolution in the
scriptures.
2. Some points in the confession are certain and do not ad-
mif of a dovJjt : These will never be called in question by any
one, except by heretics. Yet there are other parts of its con-
tents which are of such a kind, as may with the most obvious
utility become frequent subjects of conference and discussion
ietween men of learning xoTio fear God^ for the purpose of
reconciling them with those indid)itdble articles as nearly as is
practicable.
3. Let it be attempted to make the confession contain as few
articles as possible / and let it propose them in a very brief
form, conceived entirely in the expressions of scripture. Let
all the more ample explanations, proofs, digressions, redun-
dancies, amplifications and exclamations, be omitted ; and let
nothing be delivered in it, except those truths which are ne-
cessary to salvation. The consequences of this brevity will
be, that the confession will be less liable to be filled with
errors, not so obnoxious to obloquy, and less subject to exam-
ination. Let the practice of the Ancient Church be produced
as an example, that comprehended, in as brief a form of words
as was practicable, those articles which she judged necessary
to be believed.
Some individuals form a distinction between the confession
DECLARATION OF SENTIMENTS. 273
and the catechism with respect to revision ; and, since the
confession is the peculiar property of the Dutch Churches, and
is on that account found in the hands of comparatively few
people, they conclude, " that it is possible without any diffi-
culty to revise it in a Synod and subject it to examination."
But since the catechism belongs not only to us, but likewise
and principally to the Churches of the Palatinate, and is there-
fore tu be found in the hands of all men, the same persons
consider the examination of it " to be connected with great
peril." But to this I reply, if we be desirous of constituting
the Heidelberg catechism a formulary of concord among the
teachers of tJie Churches, and if they be obliged to subscribe
it, it is still necessary to subject it to examination. For no
Churches whatever ought to hold such a high station in our
esteem, as to induce us to receive any writing of their compo-
sition without, at the same time, reserving to ourselves the
liberty of submitting it to a nice scrutiny. And I account
this to be the principal cause, why the churches of different
provinces, although at perfect agreement with each other on
the fundamental points of Christian doctrine, have each com-
posed for themselves their own confessions. But if the Ileid-
elherg catechism be not allowed to become a formulary of this
kind, and if a suitable liberty be conceded in the explanation
of it, it will not then be necessary either to revise it or subject
it to examination ; provided, I repeat, that the obligatory bur-
den of subscription be removed, and a moderate liberty be
conceded in its explanation.
CoNCLUDiNQ Address.
This is all that I had to propose to your mightinesses, as to
my most noble, potent, wise and prudent masters. While I
own myself bound to render an account of all my actions, to
the membei*s of this most noble and potent assembly, (next
after God,) I at the same time present to them my humble
and grateful acknowledgments, because they have not dis-
dained to grant me a courteous and patient audience. I em-
brace this opportunity solenmly to declare, that I am sincerely
18 VOL. I.
274 JAMES AEMINIUS.
prepared to institute an amicable and fraternal conference with
my reverend brethren, (at whatever time or place and on
whatever occasion this honorable assembly may judge proper
to appoint,) on all the topics which I have now mentioned,
and on any other concerning which it will be possible for a
controversy to exist, or at some future period to arise. I also
make this additional promise, that I will in every conference
conduct myself with equanimity, moderation and docility, and
will shew myself not less actuated by the desire of heing
taught^ than by that oi communicating to others some portion
of instruction. And, since in the discussion of every topic on
which it will be possible to institute a conference, two points
will become objects of attention. First. " Whether that le
true which is the subject of the controversy," and. Secondly)
" Whether it he necessary to he helieved unto salvation^'' and
since both these points ought to be discussed and proved out
of the scriptures, I here tender my sacred affirmation, and
solemnly bind myself hereafter to observe it, that, however
cogently I may have proved by the most solid [human] argu-
ments any article to be agreeable to the word of God, I will
not obtrude it for an article of belief on those of my brethren
who may entertain a diiferent opinion respecting it, unless I
have plainly proved it from the word of God and have with
equal clearness established its truth, and the necessity unto
salvation that every christian should entertain the same belief.
If my brethren will be prepared to act in this manner, as
far as I know the complexion of my own opinions, there will
not easily arise among us any schism or controversy. But,
that I may on my part remove every cause of fear that can
possibly invade this most noble assembly, occupied and en-
gaged as its honorable members now are with important
concerns on which in a great measure depends the safety of
our native country and of the Reformed Churches, I subjoin
this remark, " that to hinder my toleration of any matters in my
brethren, they must be very numerous and very important.
For I am not of the congregation of those who wish to have
dominion over the faith of another tnan^ but am only a minis-
ter to believers, with the design of promoting in them an
DECLARAITON OF SENTIMENTS. 275
increase of knowledge, truth, piety, peace and joy in Jesus
Christ our Lord."
But if my brethren cannot perceive how they can possibly
tolerate nie, or allow nie a place among them, in reference to
myself I indulge in no hope that a schism will on this account
be formed. May God avert any such catastrophe, since far
too many schisms have already arisen and spread themselves
abroad amono: Christians. It ourrht rather to be the earnest
endeavor of every one, to diminish their number and destroy
their influence. Yet, even under such circumstances, [when I
shall be rejected from the communion of my brethren,] in
patience loill /possess my soul / and though in that case I
shall resign my oflSce, yet I will continue to live for the benefit
of our common Christianity as long as it may please God to
lengthen out my days and prolong my existence. Kever for-
getting this sentiment. Sat EcclesicB^ sat Patrm datum,.
Enough has been done to satisfy the Chubch of Christ and
MY Country !
THE
APOLOaY OR DEFENCE
OF
JAMES ARMIKIUS
AGAINST CERTAIN THEOLOGICAL AETICLES EXTENSIVELY DISTRIBUTED,
AND CURRENTLY CIRCULATED AT LEAST THROUGH THE HANDS OP
80ME PERSONS IN THE LOW COUNTRIES AND BEYOND THEIR CONFINES '<
IN WHICH BOTH ARMINIUS, AND ADRIAN BORRIUS, A MINISTER OF LEY-
DEN, ARE RENDERED SUSPECTED OP NOVELTY AND HETERODOXY, OP
ERROR AND HERESY, ON THE SUBJECT OP RELIGION.
27iis apology was probably published early in 1609, as an answer to certain
articles which had been invented and secretly circulated by certain enemies of
Aftninius.
CEETAEsr articles relating to the Christian Religion are now
in a course of circulation. In a paper which was not long
since delivered into my hands, the number of them is distin-
guished into two series, one consisting of twenty and the other
of eleven articles. Some of them are attributed to me, others
to Adrian Borrius, and several both to him and me. Those
persons by whom they were first disseminated, attempt in them
to render us suspected of having introduced into the cliurch
and the University of Leyden, novelties and heretical instruc-
tions, and to accuse us of error and heresy, that both the stu-
dents of Divinity and the common people may stand on their
guard against us, who have this black mark imprinted on us,
lest they become infected with the same envenomed disorder,
and that those persons who enjoy the supremacy both in
Chm'ch and State, may seasonably interpose their authority ?
A.POLOGT OR DEFENCE. 277
to prevent the evil from extending any fiirtlier, or rather to
extinguish it in its very commencement ; which, if "they neg-
lect to do, they will be instrumental in producing the greatest
detriment to Divine Truth, and to the Political and Ecclesias-
tical concord of these Provinces."
The disjiersion of some of these articles is not a very recent
circumstance ; for, above two years ago, seventeen out of
these thirty-one came into my hands, expressed exactly in the
same words as those that occur in the writing which is the
subject of my present remarks. But I was silent, and con-
cealed my regret ; for I thought that those articles would, in
their very infancy, die a natural death,' since part of them
were destitute of the truth of historical narration, by not be-
ing attributed to those who had been the authors of them ;
and part of them were void of all real theological sense, by
the strange intermixture of truth and falsehood. But the
issue did not answer my expectation. For they not only re-
mained without diminution, but gained an increase, by the
addition of oihor fourteen to the former seventeen articles^ and
by a far wider dispersion of the whole than had at first been
made. This unexpected result had the effect of inducing me
to think that I ought to oppose their progress by a moderate
answer, lest my continued silence should be interpreted as tan-
tamoimt to a confession. If this be the interpretation which,
on many occcasions is given to silence, it is an easy matter
thus to construe it respecting any doctrine that is aspersed as
a heresy, " under which imputation," it is said in a vaunting
tone, " St. Jerome would have no man to remain patient."
In this reply I will use candor and conscience. "Whatever
I know to be true, I will confess and defend. On whatever
subjects I may feel hesitation, I will not conceal my igno-
rance ; and whatever my mind dictates to be false, I will deny
and refute. May tlie God of truth and peace direct my mind
and my hand by his Holy Spirit ! Amen.
278 JAMES AEMmiUS.
AKTICLES I AND II.
I. Faith, that is, justifying faith, is not peculiar to the
elect.
II. It is possible for helievers finally to decline and fall
away from faith and salvation.
ANSWER.
The connection between these two articles is so intimate,
that when the first of them is granted, the second is necessa-
rily inferred ; and, in return, when the latter is granted, the
former is to be inferred, according to the intention of those
persons who framed these articles. For if " faith be not pe-
culiar to the elect," and if perseverance in faith and salvation
belong to the elect alone, it follows that believers not only can,
but that some of them actually do, " fall away from faith and
salvation." And, on the contrary, if it be " possible for be-
lievers finally to fall away from faith and salvation," it follows
that " faith is not peculiar to the elect," they being the indi-
viduals concerning whom the framers of these articles assert,
that it is impossible for them not to be saved. The reason of
the consequence is, because the words Faith and Believers,
according to this hypothesis, have a wider signification than
the words Election and the Elect. The former comprehend
some persons that are not elect, that is, " some who finally fall
away from faith and salvation." !No necessity, therefore, ex-
isted for composing both these articles ; it was quite sufiicient
to have proposed one. And if the authors of them had sought
for such amplification, as had no real existence, but consisted
of mere words, it was possible to deduce the Second from the
First in the form of a consectary. Thus it is evident that the
multitude of the articles, was the great ol)ject to be attempted
for the purpose of making it appear as if those persons erred
IN VERY MANY POINTS, whom the too sedulous curiosity of the
brethren is desirous, without cause, of rendering susjiected of
heresy.
APOLOGY OR DEFENCE. 279
L Eut, to tieiit of each article singly, I declare, respecting
THE FiEST, that I never said, either in public or in private,
" Faith is not peculiar to the elect," This article, therefore, is
not attributed to its proper author ; and thus is committed a
historical error.
I add, even if I had made such a declaration as this, a
defence of it would have been ready. For I omit the scrip-
tures, from which a more prolix discussion of this subject
might be foimed ; and since the Christian Fathers have with
great semblance of truth defended their sentiments from that
divine source, I might employ the consent of those Fathers as
a shield to ward oft' from myself the charge of novelty ; and
the Harmony of Confessions^ which are severally the compo-
sition of those Churches that have seceded from Popery, and
that come under the denomination of " Protestants'" and " the
Reformed," I might adopt for a polished breast-plate, to inter-
cept or turn aside the dart of heresy which is hurled against
me. Neither should I be much afraid of this subject be-
ing placed for adjudication in the balances oi the Belgic Con-
fession and the TIeidellerg Catechism.
1. Let St. Augustine, Prosper, and the author of the book
entitled The Vocation of the Gentiles^ be brought forward to
bear testimony respecting "the consent of the Fathere."
(1.) Augustine says, "It is wonderful, and indeed most won-
derful, that God does not bestow pereeverance on certain of
bis sons, whom he hath regenerated in Christ, and to whom
he has given faith, hope and love; while he pardons such
great acts of wickedness in sons that are alienated from him,
and, by imparting his grace, makes them his children." {De
Corrept. ct Gratia^ cap. 8.)
(2.) Prosper says, " It is a lamentable circumstance which
is proved by many examples, that some of those persons who
were regenerated in Christ Jesus, have relinquished the faith,
and, ceasing to preserve their former sanctity of manners, have
apostatized from God, and their ungodly course has been ter-
minated under his displeasure and a\crsion." (^Ad Capita,
Gal. rcsp. 7.)
(3.) The author of The Vocation of the Gentiles says, "God
280 JAMES AEMmiUS.
bestows the power of willing to obey him, in such a manner
as not to take away, even from those who will persevere, that
mutability by which it is possible for them to be unwilling [to
obey God]. If this were not the case, none of the believers
would have departed from the faith." {Lib. ii, c. 9.)
2, The Harmony of Coistfessions might in the following
manner, contribute to my defence : This dogma states that
"faith is the peculiar property of the elect," and that "it is
impossible for believers finally to decline from faith and sal-
vation." Kow, if this be a dogma necessary to salvation.^ then
that Confession which does not contain it, or which asserts
some thing contradictory to it, cannot be considered as harmo-
nizing with the rest on the subject of religion. For wherever
there is harmony, it is proper that there should be neither de-
fect nor contradiction in things jpertaining to salvation. But
the Augustan or Lutheran Confession says that " it condemns
the Anabaptists, who deny that those persons who have once
been justified, can lose the Holy Spirit." Besides, Philip
Melancthon with his followers, and the greater portion of
the Lutheran Churches, are of opinion, that faith is bestowed
even on the non-elect." Yet we are not afraid of acknowl-
edging these Lutherans for brethren.
3. The Belgic Confession does not contain this dogma,
that " faith is peculiar to the elect ;" and without controversy
it cannot be deduced from our Catechism. For when it is
said, in the article on the Church, " I believe that I shall per-
petually remain a member of the Church ;" and, in the first
question, "God keeps and preserves me in such a manner, as
to make all things necessarily subservient to my salvation ;"
those expressions are to be understood of a believer, in refer-
ence to his actual believing. For he who is tnily such a one.,
answers to the character of a christian. But no man is such
except through faith. Faith is therefore presupposed in both
the expressions.
II. With regard to the Second Article, I say, that a distinc-
tion ought to be made between power and action. For it is
one thing to declare, that " it ispossihle for the faithful to fall
away from faith and salvation," and it is another to say, that
APOLOGY OK DEFENCE. 281
" they do actually fall awaj'." This distinction is of such
extensive observance, that even antiquity itself was not afraid
of affirming, concerning the elect and those who were to be
saved, " that it was possible for them not to he saved ;" and that
" the mutability by which it was possible for i\\Q.Yanot to he will-
w(/ to ohey Ood^ was not taken away from tlieni," although it
was the opinion of the ancients, " that sucli persons never
would in reality be damned." On this very subject, too, the
gi'eater part of our own doctors lay down a difi'erence. For
they say, " that it is jtossible for such persons to fall away, if
their nature, which is inclined to lapses and defection, and if
tlie temj^tations of the world and Satan, be the only circum-
stances taken into consideration : but that they will not Jinally
fall away, because God will bring back to himself his own elect
before the end of life." If any one asserts, " that it is not
possible fur believers, in consideration of their being elect per-
S071S, finally to fall away from salvation, because God has
decreed to save them," I answer, the decree concerning saving
does not take away the possibility Cjf damning^ but it removes
damnation itself. For " to be actually saved," and " a possi-
bility of not being saved," are two things not contrary to each
other, but in perfect agreement.
I therefore add, that in this way I have hitherto discrimi-
nated these two cases. And at one time I certainly did say,
with an explanation subjoined to it, " that it was possible for
believers finally to decline or fall away from faith and salva-
tion." But at no period have I asserted, " that believers do
finally decline or fall away from faith or salvation." This
article, therefore, is ascribed to one who is not its author ; and
it is another offence against historical veracity.
I subjoin, that there is a vast difference between the enun-
ciation of these two sentences. (1.) " It is possible for believ-
ers to decline from the faitu ;" and (2.) "It is possible for
believers to decline from salvation." For the latter, when
rigidly and accurately examined, can scarcely be admitted ;
it being impossible for believers, as long as they remain heliev-
ers^ to decline from salvation. Because, were this possible,
that power of God would be conquered which he has deter-
282 JAMES AJSMmros.
mined to employ in saving believers. On the other hand, if
believers fall awaj from the faith and become unbelievers, it
is impossible for them to do otherwise than decline from salva-
tion, that is, provided they still continue unbelievers. There-
fore, whether this hypothesis be granted or not, the enuncia-
tion cannot be accurately expressed. For if this hypothesis
(their perseverance in faith) be granted, they cannot decline ;
but if it be not granted, they cannot do otherwise than decline.
(2.) But that first enunciation includes no hypothesis ; and
therefore an answer may be given to it simply, either that it
is possible, or that it is impossible. For this cause, the second
article ought to be corrected in the following manner : " It is
possible for believers finally to fall away or decline from the
faith ;" or rather, " Some believers finally fall away and de-
cline from the faith." This being granted, the other can be
necessarily inferred, " therefore they also actually decline from
salvation."
Respecting the truth of this [Second] article, I repeat the
same observations which I made about the First. For the
following exjDressions are reciprocal to each other, and regular
consequences : " Faith is peculiar to the elect," and " believ-
ers do not finally fall away from the faith." In like manner,
"Faith is not peculiar to the elect," and "Some believers
finally decline from the faith,"
ARTICLE ni.
It is a matter of doubt, lohcther the faith hj which Abror
ham 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 the heir of the woi'ld.
ANSWER.
There are two members in this article, or rather, those
members are two distinct articles, each of which presents itself
APOLOGY OR DEFENCE. 283
to be separately considered by us, after I have observed, that
in this passage no ajjirniatlon or negation, each of which
properly constitutes a heretic, is attributed to us, but a mere
douht alone, that betokens a consciousness of ignorance and
infirmity, which those who arrogate to themselves tJie knowl-
edge of all these things, ought to endeavor to remove by a
mild course of instruction, and not to make it a subject of
reviling or provocation.
I. To the First Member I reply :
First. I never uttered this expression ; but have, on more
occasions than one, taught both in public and private a contrary
doctrine. Yet I remember, when a certain minister at Leyden
had boasted of ^A<^ dewiness of ih.\Q article, and was astonished
how any persons could be found who entertained a different
opinion about it, I told him, that the proof of it would not be
a very easy occupation to him if he had to encounter a power-
ful adversary, and I challenged him to make a trial, which,
challenge I now repeat, I wish him to prove this assertion by
such plain arguments, as will not leave a man just reasons for
doubting any longer about the matter. This is a point on
which the labors of a divine will be more profitably expended,
than on publishing and magnifying the doiibts of the infirm,
whose confidence in themselves is not equal to that which he
manifests.
Secondly. " Faith in Christ" may be received in two
acceptations. Either according to promise, which was in-
volved in the types, figures and shadows of words and things,
and proposed in that manner : Or, it is according to tha
gospel, that is clearly manifested. The difterence between
these two is so great, that with regard to it the Jews are said
" to have been detained or kept under the law before faith
came, concluded or shut up unto that faith which should after-
wards be revealed." (Gal. iii, 23.) And the Apostle says,
" the children of Israel were prevented, by the veil placed
over the countenance of Moses, from steadfastly looking to the
end of that which is abolished," (2 Cor. iii, 13,) that is, to the
end of the law, as is evident from the whole chapter, and from
llouians X, 4, where Christ is said to be " the end of the law
284 JAMES ARMINIUS.
for righteousness to everj one that believeth." Let the whole
description of the faith of Abraham, which the Apostle gives
at great length in Romans iv, be attentively considered, and
it will appear, that no expi'css 7nention of Jesus CJirist is made
in it, but it is implied in such a way as it is not easy for any
one to explain.
Let it be added that faith in Jesus Christ seems to some
persons to be used by metonyjny, for " that faith which is con-
cerning the types and figures which adumbrate and prefigure
Jesus Christ," although it has not united with it an under-
standing of those types, unless it be a very obscure one, and
such as appears suitable to the infant Church, according to the
economy of the times and ages M'hich God in his wisdom
employs. Let a comparison be instituted between that servi-
tude under which the heir, so long as he is a child, is said by
the Apostle to be held, (Gal. iv, 1-3,) and tJiat hondage from
which the Spirit of the Lord is declared to liberate the man
whose heart is converted to Ilim ; (2 Cor. iii, 16-18,) and this
doubting will then be considered ascribable tc the proper fear
of a trembling [scrupulous] conscience, rather than to a dispo-
sition that has a powerful jDropensity towards heresy.
II. To the Second Member of this Article, I answer :
First. I never made such an assertion.
Secondly. If even I had, it would not have called for any
deserved reprehension, except from a man that was desirous
by that very act to betray at once the weakness of his judg-
ment and his want of experience, (1,) It is a sign of a
j^idginent not the most accurate., to blame any man for saying
that which, it is possible to prove, has been written by the
Apostle himself in so many words. For if the heir-shiji of
the world was promised to Abraham in these words, " Thou
shalt he the father of many nations.^'''' what wonder is there
if Abraham understood the promises in no other manner than
as they had been divinely pronounced ? (2.) It is a mark of
great inexperience in the men who framed these articles, to
suppose that the heir-shij) of the world which was promised
to Abraham, appertained to this animnl life and to carnal
henefits y because the world of which mention is made in that
ArOLOGY OR DEFENCE. 285
passage, is that future world to which belongs tlic calling of
the Gentiles, by which vocation Abraham was made the father
of many natiom. This is apparent from the consideration,
tliat he is said to have been made the heir of the world by the
riyhteousncus of faith^ of which St. Paul (liom. iv, 13,) proves
the Gentiles likewise to be partakers ; and in Ephes.iii, 1-11,
the Apostle treats on the vocation of the Gentiles, and says,
it belongs to " the grace of the gospel, and to the fellowship
of the mystery which from the beginning of the world hath
been hidden in God and is now brought to light by Christ,
by whom God created all things." I repeat it, that vocation
does not belong to the wisdom by which God formed the
world, but to that by which he constituted Christ Ids wisdom
and power to salvation to them that believe ; and by which
he founded the Church, which will endure forever. See 1
Cor. i, 21-23 ; ii, 6-8 ; Ephes. iii, 1-11. If the forgers of
this article say, " that they have likewise perceived this, but
bad supposed that my opinion was different ;" I reply, it is
not the part of a prudent man to frame a foolish adversary
for himself.
AETICLE lY.
Faith fy not an effect of election^ hut is a necessary requisite
foreseen hy God in those who are to he elected. Aiid the decree
concerning the hesiowing of faith Recedes the decree of elec-
tion.
ANSWER.
Of this article also there are two entire members :
I. In the First of them, three assertions are included.
(1.) "Faith is not an effect of election." (2.) "Faith is a
necessary rerpiisite in those who are to be elected or saved."
(3.) "This requisite is foreseen by God in the persons to be
elected." I confess, all these, when rightly understood and
correctly explained, agree entirely with my opinion, on the
subject. But the last of the members is i)roi)osed in terms
286 JAMES AEMINIUS.
too odious, since it makes no mention of God, whose benefit
and gift I acknowledge faith to be.
I will now proceed to explain myself on each of these asser-
tions :
1. With regard to the First, the word "Election" is ambig-
uous. For it either signifies " the election by whicli God
determines to justify believers, while those who are unbelievers
or ivorkers are rejected from righteousness and salvation :"
Or it signifies " the election by which he determines to save
certain particular persons, as such, and to bestow faith on
them in order to their salvation, other particular persons being
also rejected, merely in reference to their being such particu-
lar individuals." Election is received according to this latter
signification, by those who charge me with these articles. I
take it in the former accej)tation, according to Romans ix, 11 :
" For the children being not yet born, neither having done
any good or evil, that the purpose of God according to election
might stand, not of works, but of Him that calleth, it was said
unto her, the elder sh'dl serve the younger ^ I will not now
enter into a prolix disputation, whether or not the sense in
whicli I receive it, be the correct one. It is evident, at least,
that there is some decree of God by which he determines to
justify believers ; and which, since it excludes unbelievers
from rigliteousness and salvation, is appropriately called " the
decree according to election" or " with election," as being that
which does not include all men within its embrace. This
decree I consider as the foundation of Christianity, of man^s
salvatimi, and of his assurance of salvation / and it is this of
which the Apostle treats in the ninth, tenth and eleventh
chapters of his Epistle to the Romans, and in the first chapter
to the Enhesians.
But I have not yet declared what my sentiments in general
are about that decree by which God is said " to have deter-
mined absolutely to save certain particular persons, and to
bestow faith upon them in order to their salvation, while others
are reprobated from salvation and faith;" although I have
confessed, that there is a certain decree of God, according to
which he determines to administer the means to faith and
APOLOGY OR DEFENCE. 287
salv.ation, as he knows tliem to be suitable and proper to his
righteousness, mercy and severity. From these premises it is
deduced as a most manifest consequence, that faith is not an
effect of that election by which God determines to justify those
who believe.
2. With regard to the Second assertion, from the particu-
lars thus explained it is concluded, that ''^ faith is a necessary
requisite in those who shall be partalcers of salvation according
to the election of God ;" or, that "it is a cojidition j^/'escribed
and required hy God, to be performed by those who shall obtain
his salvation." " This is the will of God, that whosoever
believeth in the Son hath eternal life ; he that believeth not,
shall be condemned." The propositions contained in this pas-
sage cmnot be resolved into any other tlian this brief one,
which is likewise used in the Scripture, " Believe, and thou
shalt be saved." In which the word " believe" has the force of
a demand or requirement ; and the phrase " thou shalt be
saved" has that of a suasion, by means of a good that is
promised. This truth is so clear and perspicuous, that the
denial of it would be a proof of great perversity or of extreme
unskilfullness. If any one say, " It is a condition, but yet an
evangelical one, which God may himself perform in us, or, (as
it is better expressed,) which He may by his grace cause us to
perform ;" the man who speaks thus, does not contradict this
truth, but confirms it when he adds this explanation, " of
what description soever that condition may be."
3. "With regard to the third, I say that we must distingish
between the condition by which it is required, that by which
it is performed, and that by which it is see7i or foreseen as
performed. This third member, therefore, is proposed in a
manner much too confused. Yet, when this confusion is cor-
rected by the distinction which we have stated, nothing of
absurdity will be apparent even in that member. Because
foreseeing or seeing, in the very nature and order of things,
follows the performance itself; the performance has its own
causes into which it is to be resolved ; and the efficiency of
those causes is not necessary, unless faith be prescribed and
required by the law of faith and the gospel. Since therefore
288 JAMES AEMINTUS.
faith is said " to be foreseen bj God in those who are to be
saved," those causes, without the intervention of which there
could be no faith, are not removed, but are rather appointed.
Among those causes, I consider the preventing, accompany-
ing and succeeding [subsequent] grace of God, as the principal.
And I say, with Fulgentius, " Those j)ersons will be saved, or
they have been predestinated and elected, who, God foreknew,
would believe by the assistance of his preventing grace, (I add
and of his accompanying grace ^ and would persevere by the
aid of his subsequent grace." In this first member, then,
there is nothing except truth of the greatest purity.
n. The SECOND member is, " The decree concerning the
gift of faith, precedes the decree of election ;" in the explan-
ation of which I employ the same distinction as in the former,
and say, " The decree of election, by which God determines
to justify and save believers, precedes the decree concerning
the bestowment of faith." For fliith is unnecessary, nay it is
useless, without this previous decree. And the decree of elec-
tion, by which God resolves to justiiy and save this or that
particular person, is subsequent to that decree according to
which he determines to administer the means necessary and
efficacious to faith, that is, the decree concerning the gift of
faith.
If any one says, " God wills first absolutely to save some
particular person ; and, since he wills that, he also wills to be-
stow faith on him, because without faith, it is not possible for
him to be saved." I tell him, that he lays down contradictory
propositions — that " God wills absolutely to save some one
without rega/fd to faith" and yet that, " according to the will
of God, he cannot be saved without faith." Through the will
of God it has been revealed to us. Without faith it is iin])os-
siblefor any man to please God, or to be saved. Tliere is,
therefore, in God no other will, by which he wills any one to
he absolutely saved loithout consideration of faith. For con-
tradictory wills cannot be attributed to God.
If any person replies, " God wills the end before he wills
the means leading to the end ; but salvation is the end, and
faith the means leading to the end," I answer, first, Salvation
ArOLOGY OR DEFENCE. 289
is not the end of God ; but salvation and faith are the gifts of
God, bound and connected together in this order between
themselves through the will of God, that faith should precede
salvation, both with regard to God, the donor of it ; and in
reality. Secondly. Faith is a condition required by God to
be performed by him who shall be saved, before it is a means
of obtaining that salvation. Since God will not bestow sal-
vation on any one, except on him who believes, man is on this
account incited to be willing to believe, because he knows that
his chief good is placed in salvation. Man, therefore, tries,
by faith, as the means, to attain to salvation as the end ; because
he knows that he cannot possibly obtain salvation except
through that means. And this knowledge he does not acquire
except through tlie declaration of the divine Will, by which
God requires faith from those who wish to be saved, that is,
by which he places faith as a condition in the object, that is,
in the person to be saved.
AETICLE Y.
Naught among things contingent can he said to he necessa-
KiLY done in respect to the Divine decree.
ANSWER.
My opinion concerning Necessity and Contingency is "that
they can never be applicable at once to one and the same
event." But I speak of the necessity and contingency that
are both of the same kind, not those which are different in
their genus. The schoolmen state, that there is one nccessitas
consequentis — an absolute necessity — , and another, necessitas
conseqitentue — a hypothetical necessity. The former is, when
the necessity arises />'o;?i a cause antecedenlto the thing itself .
But necessitas conMquenti(JB — a hypothetical necessity — arises
from certain premises^ or princijyles^ antecedent to the cmiclu-
si&n. A consequent^ or absolute, contingency cannot consist
11^ VOL. L
290 JAMES AEMINIUS.
with a consequent^ or absolute, necessity / nor can they meet
together in one event. In the same manner, one conclusion
cannot be both necessary and contingent in regard to its con-
sequence ; that is, it cannot have, at the same time, a neces-
sity and a contingency that are hyjMhetical. But the cause
why one thing cannot be necessary and contingent at the same
time, is this, " that what is necessary, and what is contingent,
divide the whole amplitude of being. For every being is
either necessarv or contingent. But those thins-s which divide
the whole of being, cannot coincide or meet together in any
single being. Otherwise they jvould not divide the whole
range of being. What is contingent, and what is necessary,
likewise, differ in their entire essences and in the whole of
their definition. For that is necessary which cannot possibly
not be or not be done. And that is contingent which is jpos-
sille not to be or to be done. Thus contradictorily are they
opposed to each other ; and this opposition is infinite, and,
therefore, always dividing truth from falsehood : as, " this
thing is either a Tnan or it is not a raan f it is not possible
for any thing to be both of these at once — that is, it is impos-
sible for any thing of one essence. Otherwise, in another
sense, " Christ is a man^'' as proceeding from his mother,
Mary ; " he is not a man^'' in reference to his having been
begotten of the Father from all eternity ; but these are two
things and two natures.
But they say : " It is possible for one and the same event to
be necessary and contingent in different respects — necessary
with regard to the first cause, which is God — and contingent
in respect to second causes." I answer, first. Those things
which differ in their entire essences, do not coincide in respects.
Secondly. The necessity or contingency of an event is to be
estimated, not from one cause, but from all the causes united
together. For after ten causes have been fixed, from which a
thing is produced, not necessarily but contingently^ if one be
added from which the thing may be necessarily completed,
the whole of that thing is said to have been done not contin-
gently but necessarily. Because, when all these causes were
together appointed, it was impossible for that thing to hinder
APOLOGY OR DEFENCE. 291
itself from being produced, and from being brought into ex-
istence. That thing, I confess, indeed, when distinctly com-
pared bj our mind with each of its causes, has a different
relation to them respectively. But since none of those causes
is the total cause of that event, and since all of them united
together form the total cause, the thing ought itself to be ac-
counted and declared to have been done from that total cause,
either neeessaril// or contingently.
It is not only a rash saying, but a false and an ignorant one,
" that a thing which, in regard to second causes, is done co7i-
tingently is said to be done necessarily in regard to the divine
decree." For the divine decree itself, being an internal action
of God, is not immediately the cause of the thing ; but, what-
ever effects it may produce, it performs them by power, ac-
cording to the mode of wliich a thing wull be said to be either
necessarily or contingently. For if God resolve to use an irre-
sistible power in the execution of his decree, or if he deter-
mine to employ such a quantum of power as nothing can
resist or can hinder it from completing his purpose, it will
follow that the thing will necessarily be brought into exist-
ence. Thus, " wicked men who persevere in their sins, will
necessarily perish ;" for God will by an irresistible force, cast
them down into the depths of hell. But if he resolve to use
a force that is not irresistiijle, but that can be resisted by the
creature, then that thing is said to be done, not necessarily hut
contingently., although its actual occurrence was certainly fore-
known by God, according to the infinity of his understanding,
by wliich he knows all results whatever, that will arise from
certain causes which are laid down, and whether those causes
produce a thing necessarily or contingently. From whence the
6cho(il-men say that "all things are done by a necessity of infal-
IJnlity^^ which phrase is used in a determinate sense, although
the words in which its enunciation is expressed are ill-chosen.
For infallibility is not an affection of a being, which exists
from causes ; but it is an affection of a Mind that sees or that
foresees what will be the effect of certain causes. But I read-
ily endure a catachrestic metalepsis, when it is evident con-
cerning a thing, although it is my wish that our enunciations
292 JAMES AEMmiUS.
were always the best accommodated to the natures of he
things themselves.
But the inventors of these articles try to prove by 1 13 ex-
amples which they produce, that " one and the same thing,
which, with respect to second causes, is done contingeuily^ is,
in resi:)ect to the Divine Decree, done necessarily.''' Tiieysay
" It was possible for the bones of Christ to he irohen., or twt to
he hrol'tn. It was possible for them to he hrokcn, if any per-
son considers the nature of bones ; for they wei-e undoubtedly
fragile. But they could not he hroke7i, if the decree of God
be taken into the account." In answer to this, I deny that iti
respect of the Divine Deckee, they could not he hroken. For
God did not decree that it was impossible for them to be bro-
ken, but that they should not he hroken. This is apparent
from the manner in which the transaction was actually con-
ducted. For God did not employ an irresistihle jpomer by
which he might ]3revent the bones of Christ from being bro-
ken by those who approached to break them ; but by a mild
kind of suasion, he caused that they should not will to break
the bones of Christ, by an argument drawn from its inutility.
For, since Christ had already given up the ghost, before those
who broke the legs had arrived at the cross, they were not at
all inclined to undertake a vain and fruitless labor in breaking
the legs of our Savior. Because the breaking of legs, with the
design to hasten death, was only done lest the bodies should
remain suspended on the cross on a festival or sacred day, con-
trary to the divine law. Indeed, if the divine Wisdom knows
how to eftect that which it has decreed, by employing causes
according to their nature and motion — whether their nature
and motion be contingent or free, the praise due to such Wis-
dom is far greater than if it employ a power which no crea-
ture can possibly resist. Although God can employ such a
power whensoever it may seem expedient to his Wisdom. I
am therefore, of opinion that I committed no offence when I
said, " No contingent thing — that is, nothing which is done
or has been done contingently — can be said to be or have
been done necessaeily, with regard to the divine decree.^''
APOLOGY OR DEFENCE. 293
AETICLE VI.
All things are done contingently.
ANSWER.
This Article is expressed in such a stupid and senseless
manner, that they who attribute it to me, declare by this very
circumstance, that they do not'perceive under how many falsi-
ties this expression labors ; nay, they do not understand what
is the meaning of the words which they employ. For if that
is said to be done contingentli/ which it is possible not to do^
or which may not he done^ after all the causes required for its
being done have been fixed ; and, on the other hand, if that
is said to be done necessarily which cannot be left undone —
which cmmot hut he done — after all the causes required for its
performance have have been fixed — and if I grant, that, after
some causes have been fixed, it is impossible for any other
event to ensue than that the thing should he done and ex-
ist^ how then can I be of opinion that " all things are done,
or happen, contingently V But they have deceived them-
selves by their own ignorance ; from which it would be possi-
ble for them to be liberated, if they would bestow a becoming
and proper attention on sentiments that are more correct, and
would in a friendly manner obtain from the author a knowledge
of his views and opinions.
I have both declared and taught that " necessity, in refer-
ence to its being said to he or to happen necessarily^ is either
absolute or relative." It is an ahsolute necessity, in relation
to a thing being said simply "to be or to happen necessarily^^
without any regard being had to the supposition, or laying
down, of any cause whatever. It is a relative necessity, when
a thing is said " to be or to happen necessarily," after some
cause had been laid down or fixed. Thus, God exists by an
ahsolute necessity; and by the same absolute necessity, he
both understands and loves himself. But the world, and all
things produced from it, arc, according to an ahsolute consid-
294 JAMES AEMiNnrs.
eration, contingent^ and are produced contingently by God,
freely operating. But it being granted that God wills to form
the world by his infinite power, to which nothing itself
must be equal to inatter in the mod jperject state of frepor
ration — and it being likewise granted that God actually em-
ploys this power — it will then be said, " It was impossible for
the world to do otherwise than exist from this cause ;" or,
" from this cause, the world could not hut existP And this
is a relative necessity, which is so called from the hypothesis
of an antecedent cause being laid down or fixed,
I will explain my meaning in a different manner. Two
things in this place come under our consideration, the cause
and the effect. If both of them be necessarily fixed, that is,
if not only the effect be fixed necessarily when the cause is
fixed, but if the cause also necessarily exist and be necessarily
supposed to operate, the necessity of the eflect is in that case
simple and absolute. In this manner arises the absolute
necessity of the Divine efiect, by which God is said to know
and love himself; for the Divine understanding and the
Divine will cannot be inoperative, [cannot but operate]. This
operation of God is not only an internal one, but it is also ad
intra, [inwards,] tending towards an object, which is himself.
But whatever God may do ad extra, [externally,] that is,
when acting on an object which is something beside himself,
[or something different from himself,] whether this object be
united to him in understanding and he tend towards it by an
internal act, or whether it be in reality separated from him
and towards which he tends by an external act, the whole of
this he does freely, and the whole of it is, therefore, said to be
absolutely conthigent. Thus God freely decreed to form the
world, and did freely form it. And, in this sense, all things
are doiie contingently in I'cspect to the Divine decree ; because
no necessity exists why the decree of God should be appointed,
since it proceeds from his own pure and free [or unconstrr.ined]
will.
Or, to express it in another form : That is called the simple
and ahsolute necessity of any effect, " when the cause neces-
sarily exists, necessarily oi:)erates, and employs that power
APOLOGY OR DEFENCE. 295
through which it is impossible for the tiling not to exist^'^ [or
through which it cannot hut exisf]. In the nature of things,
such an etlect as this cannot be contemplated. Fur the intel-
lect of the Deity, by which he understands himself, proceeds
from a cause that necessarily exists aiid that necessarily un-
derstands itself; but it does not proceed from a cause which
employs a power of action for such an miderstanding.
Under this consideration, the relative necessity of any event
is two-fold. First. "When a cause that necessarily exists, but
does not necessarily operate, uses a power of action that cannot
be resisted. Thus, it being fixed, that " God, who is a neces-
sary heing^ wills to create a world by his omnipotence," a
world must in that case necessarily come into existence.
Secondly. When a cause that does not necessarily exist and
yet necessarily operates, acts with such efficacy as is impossible
to be resisted by the matter or subject on w^hicli it operates.
Thus, straw is said to be necessarily burnt [or consumed] by
the fire, if it be cast into the flame. Because it is impossible
either for the fire to restrain its power of burning so as not
actually to burn, or for the straw to resist the fire. But because
God can prevent the fire from burning any combustible matter
that is brought near it or put into it, this kind of necessity is
called partial in respect to the cause, and only according to
the nature of the things themselves and the mutual afl'ection
[or relation] between them.
"When these matters have been thus explained, I could wish
to see what can possibly be said in opposition. I am desirous,
that we should in preference contend for tue necessity
OF God alone, that is, for his necessary existence and for the
necessary production of his ad intra [internal] acts, and that
we should contend for the contingency of all other things
AND effects. Such a procedure on our part would conduce
far more to the glory of God ; to whom by this method would
be attributed both the glory of his Jiecessary ix'stence^ that is,
of his eternity^ according to which it is a pure act without
[the exercise of] power, and the glory of his free creation of
all other things, by which also his goodness becomes a su-
preme object of our commendation.
296 JAMES AEMmiUS.
AETICLE VII.
Ood has not hy his eternal decree determined future and
contingent things to the one part or the other.
ANSWER,
A calumny which lies concealed under ambiguous terms, is
capable of inflicting a deep injury with the greatest security ;
but after such equivocal expressions are explained, the slander
is exposed, and loses all its force among men of skill and expe-
rience.
The word " determined" is of this ambiguous description.
For it signifies (1.) either "the determination of God by which
he resolves that something shall be done ; and when such a de-
termination is fixed, (by an action, motion and impulse of
God, of whatever kind it may be,) the second cause, both with
regard to its power and the use of that power, remains free
either to act or not to act^ so that, if it be the pleasure of this
second cause, it can suspend [or defer] it,s own action.''^ Or
it signifies (2.) " such a determination, as, when once it is
fixed, the second cause (at least in regard to the use of its
jpoioer^ remains no longer free so as to be able to suspend its
own action, when God's action, motion and impulse have been
fixed ; but by this determination, it [the second cause] is
necessarily bent or inclined to the one course or the other, all
indifference to either part being completely removed before
this determined act be produced by a free and unconstrained
creature."
1. If the word "determined," in the article here proposed,
be interpreted according to this first method, far be it from me
to deny such a sort of Divine determination. For I am aware
that it is said, in the fourth chapter of the Acts of the Apostles,
" Both Herod and Pontius Pilate, with the Gentiles and the
people of Israel, were gathered together against Jesus, to do
whatsoever God's hand and counsel determined hefore (or pre-
viously appointed) to be done." But I also know, that Herod,
APOLOGY OR DEFENCE. 297
Pontius Pilate, and tlio Jews, freely performed those very-
actions ; and (notwithstanding this " fore-determination of
God," and thougli by his power every Divine action, motion
and impulse which was necessary for the execution of this
*' fore-determination," were all fixed,) yet it was possible for
this act (the crucifixion of Christ,) which had been " previously
appointed" by God, not to be produced by those persons, and
they miglit have remained free and indifferent to the perfor-
mance of this action, up to the moment of time in which they
perpetrated the deed. Let the narrative of the i)assion of our
Lord be perused, and let it be observed how the whole matter
was conducted, by what arguments Herod, Pontius Pilate and
the Jews were moved and induced, and the kind of adminis-
tration [or management] that was employed in the use of those
arguments, and it will then be evident, that it is the truth
•which I here assert.
2. But if the word " determined" be received according to
the second acceptation, I confess, that I abominate and detest
that axiom (as one that is false, absurd, and preparing the
way for many blasphemies,) which, declares that " God by his
eternal decree has determined to the one part or to the other
future contingent things^'' Bv this last phrase understand
" those things which are performed by the free will of the
creature."
(1.) I execrate it as a falsehood: Because God in the
administration of his Providence conducts all things in such a
manner that when he is pleased to employ his creatures in the
execution of his decrees, he does not take away from them
their nature, natural properties or the use of them, but allows
them to i)crform and comj^lete their own proper motions.
Were it otherwise, Divine Providence, which ought to be ac-
commodated to the creation, would be in direct opposition.
(2.) I detest it as an ABSURorrY : Because it is contradictory
in the adjunct, that " something is done C07itin gently^'''' that is,
it is done in such a manner as makes it possible not to he done ;
and yet this same thing is determined to the one part or the
other in such a manner, as makes it impossible to leave imclone
that which has been determined to be done. "What the patrons
298 . JAMES AEMINTU8.
of sucli a doctrine advance about " that liberty not being taken
away which belongs to the nature of the creature," is not
sufficient to destroy this contradiction : Because it is not suffi-
cient for the establishment of contingency and liberty to have
the presence of a power which can freely act according to
nature ; but it is requisite that the use and employment of that
power and liberty should on no account be impeded, "What
insanity therefore is it, [according to the scheme of these men,]
to confer at the creation a power on the creature of acting
freely or of siisjyendivg its action^ and yet to take away the
use of such a power when the liberty comes at length to be
employed. That is, to grant it when there is no use for it, but
when it becomes both useful and necessary, then in the very
act to prevent the exercise of its liberty. Let Turtullian
against Marcion be examined, (lib. ii. c. 5,6, T,) where he dis-
cusses this matter in a most erudite and nervous manner. I
yield my full assent to all that he advances.
(3.) I abhor it as conducing to multiplied blasphemies.
For I consider it impossible for any art or sophistry to prevent
this dogma concerning "such a previous determination" from
producing the following consequences : First. It makes God
to be the author of sin, and man to be exempt from blame.
Secondly. It constitutes God as the real, proper and only sin-
ner : Because when there is a fixed law which forbids this
act, and when there is such "a fore-determination" as makes
it " impossible for tliis act not to be committed," it follows as
a natural consequence, that it is God himself who transgresses
the law, since he is the person who performs this deed against
the law. For though this be immediately perpetrated by the
creature, yet, with regard to it, the creature cannot have any
consideration of sin ; because this act was unavoidable on the
part of man, after such " fore-determination" had been fixed.
TniEDLT. Because, according to this dogma, God needed sin-
ful man and his sin, for the illustration of his justice and
mercy. Fouethlt. And, from its terms, sin is no longer sin.
I never yet saw a refutation of those consequences which
Lave been deduced from this dogma by some other persons.
I wish such a refutation was prepared, at least that it would
APOLOGY OR DEFENCE. 299
be seriously attempted. When it is completed, if I am not
able to demonstrate, even then, that these objections of mine
are not removed, I will own myself to be vanquished, and will
ask pardon for my otience. Although n not accustomed
to charge and oppress this sentiment [of theirs] with such
consequences before other people, yet I usually confess this
single circumstance, (and this, only when urged by necessity,)
that " I cannot possibly free their opinion from those objec-
tions."
ARTICLE YIII.
Sufficient grace of the Holy Spirit is bestowed on those to
whom the gospel is preached^ whosoever they may he / so that^
if they loiil, they may helieve : otherwise^ God would only Tje
tnockuig mankind.
ANSWER.
At no time, either in public or in private, have I delivered
this proposition in these words, or in any expressions that were
of equivalent force, or that conveyed a similar meaning. This
assertion I confidently make, even though a great number of
pei-sons might bear a contrary testimony. Because, unless
this Article received a modified explanation, I neither approve
of it at present, nor has it at any time obtained any portion of
my approval. Of this fact it is in my power to afibrd evi-
dence, from written conferences which I have had with other
people on the same subject.
In this Article there are three topics concerning which I am
desirous of giving a suitable explanation.
First. Concerning the difference which subsists among the
persons to whom the gospel is preached. Frequent mention of
this difference is made in the scriptures, and particularly in
the following passages. " I thank thee, O Father, Lord of
heaven and earth, because thou hast hid these things y/'c*//! the
300 JAMES AEMINTUS.
wise and prudent^ and hast revealed them unto lobes P
(Matt, xi, 25.) The explanation of these words may be dis-
covered in 1 Cor. i. and ii. " Into whatsoever city or town
ye shall enter, enquire who in it is worthy ; and there abide
till ye go thence. And when ye come into a honse, salute it.
And if the Jiouse he worthy^ let your peace come upon it ; but
if it he not worthy^ let your peace return to you." (Matt, x,
11-13.) The Jews of Beroea " were more noble than those in
Thessalonica, in that they received the word with all readiness
of mind," etc. (Acts xvii, 11.) " Pray for us, that the word
of the Lord may have free course, and be glorified, even as it
is with you ; and that we may be delivered from unreasona-
ble and wicked men. For all men have not faith. But the
Lord is faithful," &c. (2 Thess. iii, 1, 2.)
Secondly. Concerning the hestowing of sufficient grace ;
what is to be understood by such a gift ? It is well known,
that there is halntual grace^ and [the grace of] assistance.
Now the phraseology of the Article might be understood ac-
cording to this acceptation, as though some kind of habitual
grace were infused into all those to whom the gosj)el is preach-
ed, which would render them apt or inclined to give it cre-
dence, or believe the gospel. But this interpretation of the
phrase is one of which I do not approve. But this sufficien-
cy, after all that is said about it, must, in my opinion, be as-
cribed to the assistance of the Holy Spirit^ by which he assists
the preaching of the gospel, as the organ, or instrument, by
which He, the Holy Spirit, is accustomed to be efiicacious in
the hearts of the hearers. ■ But it is possible to explain this
operation of the assistance of the Holy Spirit, in a manner so
modified and appropriate, and such sufficiency may be ascrib-
ed to it, as to keep at the greatest possible distance from Pe-
lagianism.
Thiedly. Concerning the evpression^ "^?/ tTds sufficient
grace they may helieve^ if they willP These words, when de-
livered in such a crude and undigested form, are capable of being
brought to bear a very bad interpretation, and a meaning not
at all agreeable to the scriptures, as though, after that power
had been bestowed, the Holy Spirit and Divine Grace remain
APOLOGY OR DEFENCE. 301
entlrelj quiescent, waiting to see whether the man will prop-
erly use the power which he has received, and will believe the
gospel. When, on the contrary, he who wishes to entertain
and to utter correct sentiments on this subject, will account it
necessary to ascribe to Grace its own province, which, indeed,
is the principal one, in pereuading the human will that it may
be inclined to yield assent to those truths which are preached.
This exposition completely frees me from the ;5lighest suspi-
cion of heresy on the point here mentioned ; and proves it to
be a report not entitled to the least credit, tliat I have employ-
ed such exjyresslons^ as I am unwilling to admit, except with
the addition of a sound and proper explanation.
In reference to the reason which is appended to this pro-
position, that, otherwise^ God would only he mocking mankind^
I confess it to be a remark which several adversaries emjiloy
against the opinion entertained by many of our divines, to
convict it of absurdity. And it is not used without just cause,
which might easily have been demonstrated, had it pleased
the inventors of these Articles, (instead of ascribing them to
me,) to occupy themselves in openly declaring on this subject
their own sentiments, which they keep carefully concealed
within their own bosoms.
AETICLE IX.
The temporal afflictions ofhelieversare not correctly termed
" chastisements," hut are punishments for sins. For Chnst
has rendered satisfaction only for eternal jpunishments.
answer.
Tliis Article is attributed to me by a double and most fla-
grant falsehood : the first of which will be found in the Article
itself and the second in the reason appended.
1. Concerning the first. Those who are mere novices in
Divinity know, that the aiiiictious and calamities of this aui-
302 JAMES AEMINIUS.
mal life, are either ptmishmerits, chastisements, or trials.
That is, in sending them, God either intends punishment for
sins, in regard to their having been ah-eady committed, and
withont any other consideration ; or, He intendfe chastisement,
that those who are the subjects of it may not afterwards fall
into the commission of other or similar offences ; or, in send-
ing afflictions and calamities, God purposes to try the faith,
hope, charity, patience, and the like conspicuous virtues and
graces of his people. "What man would be so silly as to say,
when the Apostles were called before the Jewish Council, and
were beaten with rods, that " it was a pttnishment !" although
" they departed from the presence of the Council, rejoicing
that they were counted woi-thy to suffer sliame for his name."
(Acts V, 41.) Is not the following expression of the Apostle
familiar to every one? "For this cause many are weak and
sickly among you, and many sleep. For if we would judge
ourselves, we should not be judged. But when we are judged,
nai5suo|xs/3a^ we are chastened, (reproved and instructed,) of
THE LoKD, that we should not be condemned with the world."
(1 Cor. xi, 30-32.) By not reflecting on these and similar
passnges of scripture, the persons who attributed these articles
to me betrayed their ignorance, as well as their audacity. If
they had bestowed tlie least reflection upon such texts, by
what strange infatuation of mind has it happened, that they
ascribe to me a sentiment which is thus confuted by plain and
obvious quotations from the word of God ?
On one occasion, when the subject of discussion was the ca-
lamities inficted on the house of David on account of his
criminal conduct towards Uriah ; and when the passages of
scriptm-e which were adduced tended with great semblance of
truth to prove, that those calamities bore some relation to
PUNISHMENT, I Stated, that " no necessity whatever existed for
us to allow ourselves to be brought into such straits by our
adversaries the Papists, from which we could with difficulty
escape ; since the words appear to make against the opinion
which asserts that they have hy no means any reference to
'punishment. And because sin merits both an eternal jiunish-
ishment corresponding with its grievous enormity, and a tem-
A.rOLOGT OR DEFENCE. 303
poral piinishincnt, (if indeed God be pleased to inflict the lat-
ter, wliich is not always his practice even with respect to those
who pei-severe in their transgressions, as may be seen in Psalm
Ixxiii, and Job xxi,) it nii^lit, not unseasonably, be said, that,
after God has pardoned the guilt so far as it is meritorious of
eUrnal punishment, he reserves or retains it in reference to
temporal punishment." And I shewed, that, " from these pre-
mises, no patronage could be obtained for the Popish d(jgma
of a Purgatory^'' which was the subject of that discussion.
2. "With regard to the reason appended, it is supported by
the same criminal falsehood as the preceding part of the Arti-
cle, and with no less absurdity of object, as I will demonstrate.
For I affirm, in the first place, that this expression at no time
escaped from my lips, and that such a thought never entered
my imagination. My opinion on this subject is, " Christ is
our Redeemer and Savior from sins, which merit both tempo-
ral and eternal death ; and lie delivers us not only from death
eternal^ but from death temporal^ which is the separation of
the soul from the body." But it is amazing, that this opinion
" Christ^has rendered satisfaction for Umporal punishments
alone," could possibly have been attributed to me by men of
discretion, when the scriptures expressly declare, " Christ was
also a partaker of flesh and blood, that, through death, he
might destroy him that had the power of death, that is, the
devil." (Ileb. ii, 14.) ]?y the term death in this place must
be understood either " the death of the body alone," or " that
in c»»njunction with eternal death. "The Son of God was
manifested, that he might destroy the works of the devil." (1
John iii, 8.) And among those worlds to be destroyed, we
must reckon deatJi temporal. For " by the envy of the devil,
death entered into the world." In another passage it is said,
" For since by man came death, by man came also the resur-
rection of the dead;" this man is Christ. (1 Cor. xv, 21.)
" Christ shall change our vile body, that it may be fashioned
like unto his glorious body, according to the working whereby
lie is able even to subdue all things imto himself" (Pliil. iii,
21.) The greatest necessity exists for that num to become
conversant with the scriptures, who denies, that " hy the death
304 JAlilES ARlimTUS.
of Christ vre are redeemed from temjporal deaths and obtain a
right and title to a bajipy resurrection."
The following is an affirmation which I have made : " "We
are not actually delivered from temporal death, except by the
resurrection from the dead., through which our last enemy,
death, will be destroyed. These two truths, therefore, are, in
my judgment, to be considered and taught, (1.) Christ, by his
death, immediately took away from death the authority or right
which he had over us, that of detaining us under his power,
even as it loas not possible that Christ himself should he holden
hy the bonds {pains^ of death. (Acts ii, 24.) But (2.) Christ
will in his own time deliver us from its actual dominion, ac-
cording to the administration or appointment of God, whose
pleasure it is to concede to the soul an early period of libera-
tion, and to the body one that is later." But, I confess, that
I cannot with an unwavering conscience assert, and therefore,
dare not do it as if it were an object of certain knowledge, that
temporal death, which is imposed or inflicted on the saints, is
not a irunishment^ or has no regard to punishment," when it
is styled " an ene^^it that is to be destroyed" by the Omnipo-
tence of Christ.
The contrary opinion to this is not proved by the argument,
that " our corporeal death is a passage into eternal life :" be-
cause it is a passage of the soul.^ and not of the body ; the lat-
ter of which, while it remains buried in the earth, is held under
the dominion of death. Nor is it established by the remark,
that " the saints long for the death of the body.'''' (Phil, i, 21,
23.) For when they " have a desire to be dissolved [to de-
part] and be with Christ," that desire is according to the soul ;
the body in the mean time remaining under the dominion of
death its enemy, until it likewise, (after being again united to
its own soul,) be glorified with it. The address of Christ to
Peter may also be stated in opposition : " When thou shall
be old., tho%b shalt stretch forth thy hands, aud another shall
gird thee, and carry thee whither thou woiddest not. This
Bpake he, signifying by what death he should glorify God."
(John xxi, 19.)
The framers of these Articles, therefore, have imputed this
APOLOGY OR DEFENCE. 305
opinion to nie, not only without truth, but without a sufficient
sanction Iroin their own discretion. Of this weakness of their
judgment I observe, in this Article, other two tokens :
FiiiST. Tiiey do not distinguish between the magnitude of
each error in a proper manner. For he falls into a I'ar greater
error who dkxiks, that " Christ has rendered satisfaction for
corporeal punishments," that is, for the punhhment of death
teiiqtoral^ than is his who asserts, that " the death of the body
has regard to punishment, since it is inflicted even on holy
persons." But they have placed the latter error as the propo-
sition ; and the former one is brought, as a reason, for its con-
firmation. When they ought to have adopted an opposite
mode of stating them, according to the relative estimate of each
of these errors thus, " Christ has rendered satisfaction for eter-
nal punishment alone. Therefore, the temjjoral aflictions of
believei'S are not correctly called chastisements^ but are pun.
ishments for sins."
Secondly. Because they make me employ an argument,
which I cannot discover to be possessed of any force towards
proving the proposition. For I grant, that Christ has render-
ed satisfaction even lor temporal punishments ', and yet I say,
" It may likewise be tnie, tiiat temporal death has a reference
to rcNisn.MENT, even when it is inflicted on believers."
Thirdly. From these considerations, a third mark of an
inconstant and wavering judgment discovei-s itself. For when
they employ this mode of argumentation, " Christ has libera-
ted us from tem])oral punishments. Therefore our death can-
nut have any res[»ect to i)unishment," they do not perceive,
that I might with equal facility draw from the same premises
the following conclusion, "Therefore, it is not equitaljle that
the saints should die a temporal death." My method of rea-
soning is [direct] a re ad rem,, from subject to subject, "Be-
cause Christ lias borne the death of the body, it is not to be
borne by us." Their metlu»d is [relative] a re adrespcduin rei,
from the subject to its relation, thus, "Because Christ has
borne the death of the body, it is indeed inflicted on us, but
not so as to have any reference to punishment."
God will himself approve and verify this argument a re ad
20 VOL. L
306 JAMES AKMEsmrs.
rem^ from subject to subject, bj the effect which He will give
to it at some future period. But the argument will be pre-
pared and stated in a legitimate form, thus, " Christ has borne
the death of the body ; and, (secondly,) has taken it away,
which fact is apparent from his resurrection. Therefore, God
will take away death from us in his own good time."
ARTICLE X.
It ca/nnot he proved from Scripture^ that helievers under
the Old Testament^ "before the ascension of Christy were in
Heaven.
ANSWER.
I NEVER taught such a doctrine as this in public, and I never
asserted it affirmatively in private. I recollect, however, that
I said, on one occasion, to a minister of God's word, in refer-
ence to a sermon which he had then delivered, " there are
many passages of Scripture which seem to prove, that believ-
ers under the Old Testament, before the ascension of Christ,
were not in Heaven." I produced some of those passages,
against which he had little to object. But I added, that I
thought it could not now be propounded with much usefulness
to any church {sie hahenti\ that held a contraiy opinion ; but
that, after it has been diligently examined and found to be
true, it may be taught with profit to the church and to the
glory of Christ, when the minds of men have been duly pre-
pared. I am still of the same opinion. But, about the matter
itself, I affirm nothing on either side. I perceive that each of
these views of the subject has arguments in its favor, not only
in passages of scripture and in conclusions deduced from them,
but likewise in the sentiments of divines. Having investiga-
ted all of them to the best of my ability, I confess that I hesi-
tate, and declare that neither view seems to me to be very
evident [or to have the preponderance.] In this opinion I
have the assent of a vast majority of divines, especially those
APOLOGY OR DEFENCE. 307
of our own age. Most of the Christian Fathers place the souls
of the Patriarchs under the Old Testament beyond or out of
Heaven, either in the lower regions, in Purgatury, or in some
other place, which yet is situated out of the verge of what is
properly called Heaven.* With St. Augustine, therefore,
" I preter doubting about secret things, to litigation about
those which are uncertain." Nor is there the least necessity.
For why should I, in these our days, when Christ, by his as-
cension into Heaven, having become our Forerunner, hath
opened for us a way and entrance into that holy j)lace, why
should I now contend about the place in which the souls of
the Fathers rested in the times of the Old Testament ?
But lest, as is usual in my case, a calumnious report should
be raised on the consequences to be deduced from this opinion,
as though I was favorable to the Popish dogma of a Purga-
tory, or as though I approach nearly to those who think that
the souls of the dead sleep or have slept, or, which is the worst
of all, as though I seem to identify myself with those who say,
" the Fathers were like swine that were fed and fattened with-
out any hope of a better life," lest such reports as these should
be fiibricated, I will openly declare what my opinion is about
the state of the Fathers prior to Christ's ascension into
Heaven.
(1.) I believe that human souls are immortal, that is, they
will never die. (2.) From this I deduce, that souls do -not
sleep. (3.) That, after this life, a state of felicity or of misery
is opened for all men, into the one or the other of which they
enter innnediately on their departure out of this world. (4.)
That the souls of the Fathers, who passed their days of so-
journing on earth in ftiith and in [ expectatione] waiting for
the Redeemer, departed into a place of quiet, joy, and bless-
edness, and began to enjoy the blissful presence of God, as
soon as they escaped out of the body. (5.) I dare not venture
to detei-mine where that place of quiet is situated, whether in
Heaven, properly so called, into which Christ ascended, or
* Sco TTllary on Psalms li and cil ; and TortuUian in his 4th book Against Marcion, aleo
\ah\t^o'k.Conieemin(i the Souk
308 JAMES AEMmiUS.
somewhere out of it. If an j other person be more adventur-
ous on this subject, I think he ought to be required to produce
reasons for his oj^inion, or be enjoined to keep silence. (6.)
I add, that, in my opinion, the felicity of those souls was much
increased by the ascension of Christ into Heaven, and that it
will be fully consummated after the resurrection of the body,
and when all the members of the Church universal are intro-
duced into Heaven.
I know certain passages of Scripture which are produced, as
proofs that the souls of the Old Testament Saints have been in
Heaven. (1.) " The spirit shall return unto God who gave
it." (Eccles. xii, 7.) But this expression must either be un-
derstood in reference to all the spirits of men of every descrip-
tion, and thus will afford no assistance to this argument; or,
if it be understood as relating to the souls of good men alone,
it does not even then follow, that, because " the spirit returns
unto God," it ascends into Heaven properly so called. I pre-
fer, however, the former mode of interpretation, a return to
God the Creator and the Preserver of spirits, and the Judge
of the deeds done in the body. (2.) Enoch is said to have
been taken to God, (Gen. v, 24,) and Elijah to have ascended
by a whirlwind into Heaven. (2 Kings ii, 11.) But, beside
the fact of these examples being out of the common order, it
does not follow of course that because Enoch was taken to
God, he was translated into the highest Heaven. For the
word " Heaven" is very wide in its signification. The same
observation a2)plies to Elijah. See Peter Martijr and Vata-
hlus on 2 Kings ii, 13. (3.) " Christ is now become the
first fruits of them that slept." (1 Cor. xv, 20.) This would
not appear to be correct, if Enoch and Elijah ascended into
the highest Heaven, clothed in bodies endued with immortali-
ty, (4.) " Lazarus was carried by the angels into Abraham's
bosom," where he enjoyed consolation. (Luke xvi, 22.) But
it is not proved, that Heaven itself is described by the term,
" Abraham's bosom." It is intimated, that Lazarus was gath-
ered into the bosom of his f^ither Abraham, in which he might
rest in hope of a full beatification in Heaven itself, which was
to be procured by Christ. For this reason the Apostle, after
APOLOGY OR DEFENCE. 309
the ascension of Christ into Heaven, " had a desire to be with
Christ." (Phil, i, 23.) (5.) "Many shall cjme from the
East and the West, and shall sit down with Abraham, Isaac,
and Jacob, in the kingdom of Heaven." (Matt, viii, 11.)
But it does not thence follow, that the Fathers have been in
Heaven, properly so called, before they, who are to be called
from among the Gentiles, sit down with them. (G.) It appears
froni Matt, xxv, that there are only two |)laces, one destined
for the pious, tlie other f )r the wicked. But it does not hence
necessarily follow, that the place destined for the pious has
always been Heaven supreme. There have never been more
places^ because there have never been more states. But it is
not necessary, that they should always be the same places
without any change. The authority of this declaration is pre-
served inviolate, provided a third place be never added to the
former two. (7.) "The reward" which awaits the pious "in
Heaven," is said to be " great." (Matt, v, 12.) Let this be
granted. "Therefore, [will some rsasoner say,] they must
instantly after death be translated into the supreme Heaven."
This does not necessarily follow. Fur It is well known, that
the Scriptures have in these promises a reference to the period
which immediately succeeds the last judgment, according to
the following expression: " Behold I come quickly, and my
reward is with me." The spouse replies, " Even so come. Lord
Jesus !" (Rev. xxii, 12. 20.) In the same manner must be
understood that passage in Luke, "They may receive you into
everlasting habitations ;" (Luke xvi, 9;) that is, after the last
judgment, at least after [the ascension of] Christ, whose office
it was to prepare those mansions for his people. (John xiv,
2.) (8.) " The Fathers are said to have been justified by the
same faith as we are." (Acts xiii, 33.) I acknowledge this.
"Therefore they have always been in Heaven even hcfore [the
ascension of] Christ, as we shall be after Him." This is not
a necessary con3e([uence. For there are degrees in glorifica-
tion. Xor is it at all wonderful, if they be said to be rendered
more blessed and glorious after the ascension of Christ into
Heaven. (9.) " But Jesus said to the malefactor, to-day shalt
thou be icit/t me in Paradise^ (Luke xxiii, 43.) I reply,
310 JAMES AHMTNIUS.
FiEST, It is not necessary that by " Paradise" should here be
understood the third Heaven, or the eternal abode of the
Messed. For it denotes in general a jplace of felicity. Sec-
ondly, St. Chrysostom says, the crucified thief was the first
person whose spirit entered into heaven. Yet he did not
ascend there before Christ, nor before " the vail of the temple
had been rent in twain."
But to these passages is opposed that admirable dispensation
or economy of God, which is distinguished according to the
times preceding Christ, and those which followed. Of this
dispensation the temple at Jerusalem was an illustrious \exeiin-
jplar~\ pattern. For its external part, by means of an interpo-
sing vail, was separated and divided from that in which the
priests daily appeared, and which was called " The Holy of
Holies," in contradistinction to that which is called " The
Sanctuary," (Heb. ix, 2, 3.) Heaven itself is designated by
" The Holy of Holies" in Heb. ix, 24. It was shut as long as
the former tabernacle stood, and until Christ entered into it by
his own blood. (Heb. ix, 8-12.) It was his province as " our
Fore-runner" to precede us, that we also might be able to enter
into those things which are within the vail. (Heb. vi, 19.)
For this purpose it was necessary that liberty should be granted
to us of " entering into the Holiest by the blood of Jesus, by
that new and living way which he hath consecrated for us
through the vail, that is to say, his flesh." (Heb. x, 19, 20.)
On this account the ancient worthies, who, " through faith
have" most evidently " gained this testimony that they pleased
God^'' are said, " not to have received or obtained the prom-
ise ; God having provided some better thing for us," who fol-
low Christ, " that they without us should not be made perfect."
(Heb. xi, 40.) These passages of scripture, and a view of the
dispensation which they describe, are among the principal
reasons why I cannot give my assent to the opinion which
aflirms, that the Fathers have been in Heaven projDerly so
called.
But, that our brethren may not so highly blame me, I will
oppose to them one or two of the approved divines of our
church. Calvin, in his "Institutes," (lib. iv, c. 1, s. 12,)
ATOLOGT OK DEFENCE. 311
says : " For what cliurclies would dissent from eacli other on
this account alone — that one of tliem, without any of tlic licen-
tiousness of contention or the obstinacy of assertion, holds the
oi)inion that souh'^ lohcii they leave their loiUes, aoar up to
Heaven ; wliile another clnirch does not venture to define any-
thing about the place, but only maintains with certainty that
they still live in the Lord.'''' Peruse also the following pas-
sage in his " Institutes," (lib. iii, c. 25, s. 6.) " Many persons
torment themselves by disputing about the place which de-
parted souls occupy, and whether they be now in the enjoy-
ment of heavenly glory or not. But it is foolish and rash to
enquire about things unkno^uii, more deeply than God permits
us to know them." Behold, Calvin here says, that it is frivo-
lous to contend whether the souls of the dead already enjoy
celestial glory or not ; and, in his judgment, it ought not to be
made a subject of contention. Yet I am condemned, or at
least am accused, because I dare not positively affirm " that
the souls of the Fathers before Christ, were in Heaven, prop-
erly so called." Petek Makttr proceeds still further, and is
bold enough to assert, in his observations on 2 Kings ii, 13,
" that the souls of the Fathers before Christ, were not in Heav-
en properly so called." He says, " oSTow if I be asked, to
what place were Enoch and Elijah translated ? I will say sim-
ply that I do not know, because that circumstance is not de-
livered in the divine volume. Yet if we might follow a very
probable analogy, I would saj^, they were conducted to the
place of the Fathers, or into Abraham's bosom, that they might
there pass their time with the blessed Patriarchs in expecta-
tion of the resurrection of Christ, and that they might after-
wards be elevated above the Heavens with Him when he was
raised up again." Where it is to be noted, that Martyr enter-
tains doubts concerning Enoch and Elijah, but speaks deci-
sively about those who are in Abraham's bosom, that is, about
the Fathers, " that they were raised up above the heavens
with Christ at his resurrection." This likewise appeai-s from
what he mentions a little afterwards. "With rejxard to that
sublime ascension, we grant that no one enjoyed it before
Christ Enoch, therefore, and Elijah went to the Fathers, and
312 JAMES AEMmnrs.
there with them waited for Christ, upon whom, in company
with the rest, they were attendants when he entered into
heaven." See also Bdllixgek on Luke xvi, 23 ; Ileb. ix, 8 ;
1 Pet. iii, 19.
From the preceding explanation and extracts, I have, I
think, rendered it evident, that not only had I just causes for
heing doubtful concerning this matter, but that I likewise ought
not therefore to be hlamed^ even though I had uttered wdiat
they here charge upon me as an error ; nay, what is still more,
that I ought to be tolerated had I simply asserted, " that the
souls of the Fathers were not in Heaven prior to the ascension
of Christ to that blissful abode."
AETICLE XI.
It is a matter of doult, whether believers under the Old
Testament understood that the legal ceremonies were types of
Christ and of his benefits.
ANSWER.
I do not remember to have said this at any time : nay, I
am conscious that I have never said it, because I never yet durst
utter any such expression. But I have said, that an enquiry
not altogether unprofitable might be instituted, " how far the
ancient Jews understood the legal ceremonies to be types of
Christ." At least I feel myself well assured, that they did not
understand those ceremonies, as we do to whom the mystery
of the Gospel is revealed. Nor do I suppose that any one will
venture to deny this. But I wish our brethren w^ould take
upon themselves the task of proving, that believers under the
Old Testament understood the legal ceremonies to be types of
Christ and his benefits. For they not only know that this
opinion of theirs is called in question by some persons, but
that it is likewise confidently denied. Let them make the ex-
periment, and they will perceive how difficult an enterprise
APOLOGY OR DEFENCE. 313
they have undertaken. Fur tlie passages whicli seem to prove
their prctposition, are taken away from tliem in such a specious
manner by their adversaries, tliat a man who is accustomed to
yield assent to tliose things ah^ne wliich are well supported by
proofs, may be easily induced to doubt whether the believere
under the Old Testament had any knowledge of this matter ;
especially if he consider, that, according to Gal. iv, 3, tlie
the whole of the ancient [Jewish] Church was in a state of in-
fancy or childliood, and therefore possessed only the under-
standing of a child. Whether an infant be competent to per-
ceive in these corporal things the spiritual things which are
signified by them, let those decide who are acquainted with
that passage, " When I was a child, I understood as a child."
(1 Cor. xiii, 11.) Let those passages also be inspected which,
■we will venture to say, have a typical signification, because
■we have been taught so to view them by Christ and his Apos-
tles ; and it will be seen whether they be made so plain and
obvious, as, without the previous interpretation of the Messiah,
to have enabled us to understand them according to their spir-
itual meaning. It is said, (John viii, 56,) " Abraham saw the
day of Christ, and was glad." Those who are of a contrary
sentiment, interpret this passage as if it was to be under-
stood by a metonymy, because, Abraham saw the day of
Isaac, who was a type of Christ, and therefore his day was
" the day of Christ." It is an undoubted fact, that no men-
tion is made in the scriptures of any other rejoicing than of
this. The fiiitli of Abraham and its object occupy nearly the
•whole of the fourth chapter of the Epistle to the Romans.
Let what is there said be compared together ; and let it be de-
monstrated from this comparison, that Abraham saw Christ in
those promises which he a])prehcnded by faith. AVho would
undeit^tand " the sign of Jonah," to have been instituted to
typify the three days in which Christ remained in the bowels
of the earth, unless Christ had himself given that ex})lanation ?
AVhat injury does this opinion jiroduce, since those who hold
it do not deny, that the Fathers were saved by the infantile
faith which they possessed ? For a7i hifant is as much the
heir of his father's property, as an adult non.
314
JAMES AKMnnus.
Should any one say, it follows as a necessary consequence,
that " the Fathers were saved without faith in Christ." I re-
ply, the faith which has respect to [salutare^ the saving mercy,]
the salvation of Grod that has been promised by him, and
" waits for the redemjMon of Israel'' understood under a gen-
eral notion, is " faith in Christ," according to the dispensation
of that age. This is easily perceived from the following pas-
sages : " I have waited for thy salvation, or thy saving mercy,
O Lord!" (Gen. xlix, 18.) " And the same man, (Simeon,)
was just and devout, waiting for the consolation of Israel."
(Luke ii, 25.) Li the same chapter it is said, " Anna, a proph-
etess, spake of him to all them that looked for redemption in
Jerusalem."
But if we consider the " faith in Christ," which is that of
the New Testament, and which has regard to Him as a Spirit-
ual and Heavenly King, who bestows upon his followers those
celestial benefits which he has procured for' them by his pas-
sion and death ; then a greater difficulty will hence arise.
What man ever received more promises concerning the Mes-
siah than David, or who has prophesied more largely about
Him ? Yet any one may with some show of reason, entertain
doubts, whether David really understood that the Messiah
would be a Spiritual and Heavenly Monarch ; for when he
seemed to be pouring out his whole sonl before the Lord, (2
Sam. vii,) he did not suffer a single word to escape that might
indicate the bent of his understanding to this point, which,
nevertheless, would have been of great potency in magnifying
Jehovah and in confirming his own confidence.
The knowledo-e which all Israel had of the Messiah and of
his kingdom, in the days when Christ was himself on earth,
appears not only from the Pliarisees and the whole of the pop-
ulace, but also from his own disciples after they had for three
years and more enjoyed constant opportunities of communica-
tion with him, and had heard from his own lips frequent and
open mention of the kingdom of Heaven. Nay, what is still
more wonderful, immediately after the resurrection of Christ
from the dead, they did not even then comprehend his mean-
ing. (Luke xxiv, 21-25.) From this, it seems, we must say,
TW.
ArOLOGT OR DEFENCE. 315
either " that tlie knowledge which they formerly possessed had
gradually died away," or " that the Pharisees, through their
hatred against Jesus, had cornipted that knowledge." But
neither of these assertions appears to be at all probable. (1.)
The former is not ; because the nearer those times were to the
Messiah, the clearer were the prophecies concerning him, and
the more manifest the apprehension of them. And this for a
good reason, because it then began to be still more neces-
sary for men to believe that person to be the Messiah, or at
least the time was fast approaching in which such a faith
would become necessary. (2.) The latter is not ])robable ;
because the Pharisees conceived that hatred against him on
account of his preaching and miracles. But it was at the very
commencement of his office that he called into his service those
twelve disciples. There are persons, I am aware, who pro-
duce many things from the Babbinical writers of that age,
concerning the spiritual kingdom of Christ ; but I leave those
passages to the authors of them, because it is out of my power
to pronounce a decision on the subject.
"SVhile I have been engaged in the contemplation of this
topic, and desirous to prove from the preceding prophecies,
that the kingdom of Christ the Messiah, was to be spiritual, no
small ditficulty has arisen, especially after consulting most of
those who have written upon it. Let those who on this point
do not allow any one to indulge in a single doubt, try an ex-
periment. Let them exhibit a specimen of the arguments by
which they suppose their doctrine can be proved, even in this
age, which is illuminated with the light of the New Testament.
I will engage, that, after this experiment, they will not pass
Buch a sinister judgment on those who confess to feel some
hesitation about this point.
These observations have been adduced by me, not with the
design of denying that the opinion of the brethren on this mat-
ter is true, much less for the purpose of confuting it. But I
adduce them, to teach others to bear with the weakness of that
man who dares not act the part of a dogmatist on this subject.
316 JAMES ARMINItJS.
AETICLE XIL
Christ has died for all men and for every individual.
ANSWER.
This assertion was never made bj me, either in public or
private, except when it was accompanied by such an explana-
tion as the controversies which are excited on this subject have
rendered necessary. For the phrase here used possesses much
ambiguity. Thus it may mean either that " the price of the
death of Christ was given for all and for every one," or that
" the redemption, which was obtained by means of that price,
is applied and communicated to all men and to every one."
(1.) Of this latter sentiment I entirely disapprove, because
God has by a peremptory decree resolved, that believers alone
should be made partakers of this redemption. (2.) Let those
who reject the former of these opinions consider how they can
answer the following scriptures, which declare, that Christ
died for all men ; that He is the propitiation for the sins of the
whole world ; (1 John ii, 2 ;) that lie took away the sin of
the world ; (John i, 29 ;) that he gave his flesh for the life of
the world ; (John vi, 51 ;) that Christ died even for that man
who might be destroyed with the meat of another person ;
(Rom. xiv, 15 ;) and that false teachers make merchandize
even of those who deny the Lord that bought them, and bring
upon themselves swift destruction ; (2 Peter ii, 1, 3.) lie
therefore who speaks thus, speaks with the Scriptures ; while
he who rejects such phraseology, is a daring man, one who
sits in judgment on the Scriptures and is not an interpreter of
them. But he who explains those passages agreeably to the
analogy of faith, performs the duty of a good interpreter and
prophesier [or preacher] in the Church of God.
All the controversy, therefore, lies in the interpretation.
The words themselves ought to be simply approved, because
they are the words of Scripture. I will now produce a pas-
sage or two from Prosper of Aquitain, to i)rove that this dis-
APOLOGY OR DEFENCE. 317
tinction was even in his time eniplojcd : " lie ■who says that
the Savior was not crucilied for tlie redemption of the whole
world, has regard, not to the virtue of the sacrament, but to
the case of unbelievers, since the blood of Jesus Christ is the
price paid for the whole world. To that precious ramsom they
are strangers, who, either being delighted with their captivity,
have no Avish to be redeemed, or, after they have been redeem-
ed, return to the same servitude." {Sent. 4, sujjer caj). Gallo-
rum.) In unotlier passage he says, " Witli ref;])ect both to the
magnitude and potency of tlie price, and with res})ect to the
one general cause of mankind, the blood of Christ is the re-
demption of the whole world. But those who pass through
this life without the faith of Christ, and without the sacrament
of regeneration, are utter strangers to redemption." Such is
likewise the concurrent opinion of all antiquity. This is a
consideration to which I wish to obtain a little more careful
attention from many persons, that they may not so easily fasten
the crime of novelty on him who says anything which they
had never before heard, or which was previously unknown to
them.
ARTICLES XIII AKD XIY.
Original Sin will condemn no m.an.
In every nation.^ all infants who die without [having commit-
ted] actual ahia^ are saved.
ANSWER.
These articles are ascribed to Borrius. To augment their
number, they have made them two, when one would have
been suflicient, from which the other necessarily follows, even
according to their own opinion. For if " original sin condemns
no one," it is a necessary consequence that "all those will be
saved who have not themselves committed actual transjjres-
sions." Of this class are all infants without distinction ; un-
less some one will invent a state between salvatiuu and dam-
318 JAMES ARMINroS.
nation, hy a folly similar to that bj which, according to St.
Augustine, Pelagius made a distinction between salvation and
the kingdom of heaven.
But Borrius denies having ever publicly taught either the
one or the other. He conferred indeed in private on this sub-
ject, with some candidates for Holy Orders : and he considers
that it was not unlawful for him so to do, or to hold such an
opinion, under the influence of reasons which he willingly sub-
mits to the examination of his brethren ; who, when they have
confuted them, may teach him more correct doctrine, and
induce him to change his opinion. His reasons are the fol-
lowing :
1. Because God has taken the whole human race into the
grace of reconciliation, and has entered into a covenant of grace
with Adam, and with the whole of his posterity in him. In
which he promises the remission of all sins to as many as stand
steadfastly, and deal not treacherously, in that covenant. But
God not only entered into it with Adam, but also afterwards
renewed it with Noah, and at length confirmed and perfected it
through Christ Jesus. And since infants have not transgressed
this covenant, they do not seem to be obnoxious to condemna-
tion ; unless we maintain, that God is unwilling to treat with
infants, who depart out of this life before they arrive at adult
age, on that gracious condition under which, notwithstanding,
they are also comprehended [ut f(Bderati\ as parties to the
covenant ; and therefore that their condition is much worse
than that of adults, to whom is tendered the remission of all
sins, not only of that which they perpetrated in Adam, but
likewise, of those which they have themselves personally com-
mitted. The condition of infants, however is, in this case,
much worse, by no fault or demerit of their own, but because
it was God's pleasure thus to act towards them. From these
premises it would follow, that it was the will of God to con-
demn them for the commission of sin, before He either prom-
ised or entered into a covenant of grace ; as though they had
been excluded and rejected from that covenant by a previous
decree of God, and as though the promise concerning the Sa-
vior did not at all belong to them.
APOLOGY OK DEFENCE. 319
2. When Adam sinned in his own person and with his free
will, God pardoned that transgression. There is no reason
then whj it was the will of God to impute this sin to infants,
who are said to have sinned in Adam, before they had any-
personal existence, and therefore, before they could possibly
sin at their own will and pleasure.
3. Because, in this instance, God would appear to act towards
infants with for more severity tliau towards the very devils.
For the rigor of God against the apostate angels was extreme,
because he would not pardon the crime which they had per-
petrated. There is the same extreme rigor displayed against
infants, who are condemned for the sin of Adam. But it is
much greater ; for all the [evil] angels sinned in their own
persons, while infonts sinned in the person of their first fother
Adam. On this account, the angels themselves were in fault,
because they committed an offence which it was possible for
them to avoid ; while infants were not in fault, only so far as
•they existed in Adam, and were by his will involved in sin
and guilt.
These reasons are undoubtedly of such great importance,
that I am of opinion those who maintain the contrary are
bound to confute them, before they can afiix to any other per-
son a mark of heresy. I am aware, that they place antiquity
in opposition, because [they say] its judgment was in their
favor. Antiquity, however, cannot be set up in opposition by
those who, on this subject, when the salvation of infants is
discussed, are themselves unwilling to abide by the judgment
of the ancients. But our brethren depart from antiquity, on
this very topic, in two ways :
(1.) Antii[uity maintains, that all infants who depart out of
this life without having been baptized, would be damned ; but
that such as were baptized and died before they attained to
adult age, would be saved. St. Augustine asserts this to be
the Catholic doctrine, in these words : " If you wish to be a
Catholic, be unwilling to believe, declare, or teach, that infants
who are prevented by death from being baptized, can attain
to the remission of original sins." {Dc anltna et ejus Ong.^
820 JAMES AEMINTUS.
Uh. 3, caj), 9.) To this doctrine our bretliren will by no means
accede ; but they contradict both parts of it.
(2.) Antiquity maintains that the grace of baptism takes
away original sin, even from those who have not been pre-
destinated ; according to this passage from Prosper of Aqui-
tain : " That man is not a Catholic who says, that the grace
of baptism, [^percejjta^'] when received, does not take away
original sin from those who have not been predestinated to
life." {Ad Cap. Gallnrum^ Sent. 2.) To tliis opinion also
our brethren strongly object. But it does not appear equita-
ble, that, whenever it is agreeable to themselves, they should
be displeased with those who dissent from them, because they
dissent from the Fathers ; and again, that, whenever it is their
good pleasure, the same parties do themselves dissent from the
Fathers on- this very subject.
But with respect to the sentiments of the ancient Christian
Fathers, about the da7nnation of the unhaptised solely on
account of orig'mal sin .^ they and their successors seem to have
mitigated, or at least, to have attempted to soften down such
a harsh opinion. For some of them have declared, " that the
imbaptized would be in the mildest damnation of all ;" and
others, "that tliey would be afflicted, not with the punish-
ment of \sensus\ feeling, but only with that of loss." To this
last opinion some of them have added, " that this punishment
would be inflicted on them without any stings from their own
consciences." Though it is a consequence of not being bap-
tized, that the parties are said to endure only the punishment
of Zo5-s, and not that oi feling ; yet \X\\s, feeling exists wherever
the stings or gnawings of conscience exists, that is, where the
gnawing worm never dies. But let our brethren consider
what species of damnation that is which is inflicted on account
of sin, and from which no gnawing remorse proceeds.
From these observations, thus produced, it is apparent what
opinion ought to be formed of the Fourteenth Article. It is at
least so dependent on the Thirteenth, that it ought not to have
been composed as a separate article, b}^ those who maintain
that there is no cause why infants should perish, except original
m
APOLOGY OK DEFENCE. 321
Bin ■wliicli tliey committed in Adam, or wdiicli [prnparjatum
est in ij>sos] they received hy propagation from Adam. But
it is wortli the trouLlc to see, on tliis suhject, Avhat were
the sentiments of Dr. Francis Junius, wlio a few years ago was
Professor of Divinity in this our University. lie affirms, tliat
"all inflints who are of the covenant and of election, are
saved ;" but he presumes, in charity, that " those infants
whom God calls to himself, and timely removes out of this mis-
erable vale of sins, are rather saved." {De Nahira et Gratia,
Ji. 28.) Now, that which this divine either " affirms according
to the doctrine of faith," or " presumes through charity," may
not another man be allowed, without the charge of heresy, to
hold within his own breast as a matter of opinion, which he is
not in the least solicitious to obtrude on others or persuade
them to believe? Indeed, " this accepting of men's persons"
is far too prevalent, and is utterly unworthy of wnse men.
And what inconvenience, I pray, results from this doctrine ?
• Is it supposed to follow as a necessary consequence from it.
that, if the infants of unbelievers are saved, they are saved
w'ithout Christ and his intervention ? Borrius, however, de-
nies any such consequence, and has Junius assenting with him
.f^lrti this subject. If the brethren dissent from this opinion, and
think that the consequences which they themselves deduce are
agreeable to the premises, then all the children of unbelievers
must be subject to condemnation, tJte cJiildren of unbelievers,
I repeat, who are " strangers from the covenant." For this
conclusion no other reason can be rendered, than their being
the children of those who are " strangers from the covenant."
From which it seems, on the contrary, to be inferred, that all
the children of those who are in the covenant are saved, pro-
vided they die in the age of infancy. But since our brethren
deny this inference, behold the kind of dogma which is believed
by them. " All the infants of those who are strangers from
the covenant are damned ; and of the offspring of those jxii-ents
who are in the covenant, some infants that die are damned,
while othei-s are saved." I leave it to those who are deeply
vei-sed in these matters, to decide, whether such a dogma as
this ever obtained in any church of Christ.
21 VOL. I.
322
JAMES AEMIKIUS.
ARTICLE Xy.
If tJie Heathen^ and those who are strangers to the true
knowledge of God, do those tilings which hy the powers of
nature they are enabled to do, God will not condemn them,
hut icill revmrd these their works hy a more enlarged knowl-
edge, hy which they may he hrought to salvation.
ANSWER.
This was never uttered by me, nor indeed by Borrius, under
such a form, and in these expressions. ISTay, it is not very
probable, that any man, how small soever his skill might be
in sacred things, would deliver the apprehensions of his mind
in a manner so utterly confused and indigested, as to beget
the suspicion of a falsehood in the very words in which he
enunciates his opinion. For what man is there, who, as a
stranger to the true knowledge of God, will do a thing that
can in any way be acceptable to God ? It is necessary that
the thing which will please God, be itself good, at least, in a
certain respect. It is further necessary, that he who performs -v,
it knows it to be good and agreeable to God. " For whatso-
ever is not of faith, is sin," that is, whatsoever is done without
an assured knowledge that it is good and agreeable to God.
Thus far, therefore, it is needful for him to have a true knowl-
edge of God, which the Apostle attributes even to the Gen-
tiles. (Eom. i, 18-21, 25, 28; ii. 14, 15.) Without this
explanation there will be a contradiction in this enunciation.
" He who is entirely destitute of the true knowledge of God,
can perform something which God considers to be so grateful
to Himself as to remunerate it with some reward.-' These, our
good brethren, either do not perceive this contradiction; or
they suppose, that the persons to whom they ascribe this
opinion are such egregious simpletons as they would thus
make them appear.
Then, what is the nature of this expression, " if they do
those things which the powers of nature enable them to per-
ArOLOGT OR DEFENCE. 323
form?" Is "nature,'' when entirely (kstitnto of grace and of
the Spirit of God, furnished witli tlie knowledge of tliat trnth
which is said to be "held in unrighteousness," by the knowl-
edge of " that which may be known of God, even his eternal
power and Godhead," which may instigate man to glorify
God, and which deprives him of all excuse, if he does not
glorify God as he knows Ilim ? I do not think, that such
properties as these can, without falsehood and injury to Divine
Grace, be ascribed to " nature," which, when destitute of grace
and of the. Spirit of God, tends directly downward to those
things which are earthly.
If (»ur brethren suppose, that these matters exhibit themselves
in this foolish manner, what reason have they for so readily as-
cribing such an undigested paragraph to men, who, they ought
to have known, are not entirely destitute of the knowledge of
sacred subjects ? But if our brethren really think that man
can do some portion of good by the powers of nature, they
are themselves not far from Pelagianisra, which yet they are
solicitous to fasten on others. This Article, enunciated thus
in their own style, seems to indicate that they think man ca-
pable of doing something good " by the ]iowers of nature ;"
but that, by such good performance, he will " rreither escape
condemnation nor obtain a reward." For these attributes are
ascribed to the subject in this enunci-ition ; and because these
attributes do not in their opinion, agree with this subject, they
accuse of heresy the thing thus enunciated. If they believe
that " a man, who is a stranger to the true knowledge of God,"
is capable of doing nothing good, this ought in the first place,
to have been charged with heresy. If they think that no one
" by the powers of nature," can perform any thing that is
pleasing to God, then this ought to be reckoned as an erroi\ it
any man durst affirm it. From these remarks, it obviously
follow^s, either that they are themselves very near the Pelagi-
an Iieresy, or that they are ignorant of what is worthy, in the
first instance or in the second, of reprehension, and what
ousrht to be condemned as heretical.
It is apparent, therefore, that it has been their wish to ag-
gravate the en'or by this addition. But their labor has been
824: JAMES ARMTinUS.
in vain ; because, by this addition, they have enabled ns to
deny that we ever employed any snch expression or conceived
such a thought ; they have, at the same time, afforded. just
gi'ounds for charging them with the heresy of Pelagius. Thus
the incautious hunter is caught in the very snare which he
had made for another. They would, therefore, have acted
with far more caution and with greater safety, if they had
omitted their exaggeration, and had charged us with this opin-
ion, which they know to have been employed by the scholas-
tic divines, and which they afterwards inserted in the succeed-
ing Seventeenth Article, but enunciated in a manner some-
what different, " God will do that which is in Him, for the
man who does what is in himself." But, even then, the ex-
planation of the schoolmen ought to have been added, " that
God will do this, not from (the merit of) condignity, but from
(that of) congruity ; and not because the act of man merits
any such thing, but because it is befitting the great mercy and
beneficence of God." Yet this saying of the schoolmen I
should myself refuse to employ, except with the addition of
these words : " God will bestow more grace upon that man
who does what is in him by the power of divine grace which
is already granted to him, according to the declaration of
Christ, To him that hath shall he gwen^'' in which he com-
prises the cause why it was " given to the apostles to know
the mysteries of the kingdom of heaven," and why " to
others it was not given.", (Matt, xiii, 11, 12.) In addition
to this passage, and the first and second chapters of the Epis-
tle to the Eomans, which have already been quoted, peruse
what is related in the Acts of the Apostles, (x, xvi, xvii,)
about Cornelius the Centurion, Lydia, the seller of purple,
and the Bereans.
APOLOGY OK DEFENCE. 825
ARTICLE XVI.
The works of the mircgencrate can l)e pleasing to God^ and
are {according to Borrias) the occasion, and {according to
Arminius) the impulsive cause, l)y which God will he moved
to communicate to them his saving grace.
ANSWER.
About two years ago, were circulated Seventeen Articles,
which were attributed to me, and of whicli the fifteenth is
thus expressed : " Though the works of the unregenerate can-
not possibly be pleasing to God, yet they are the occasion
by which God is movxd to communicate to them his saving
grace." This difference induces rae to suspect that the nega-
tive, cannot, has been omitted in this sixteenth article, unless,
perhaps, since that time, having proceeded from bad to worse,
I now positively affirm this, which, as I was a less audacious
and more modest heretic, I then denied. However this may
be, I assert that these good men neither comprehend our
sentiments, know the phrases which we employ, nor, in order
to know them, do tliey understand the meaning of those
phrases. In consequence of this, it is no matter of surprise
that they err greatly from the truth when they enunciate our
sentiments in their words, or when they afiix other (that is,
their own) significations to our words. Of this transforma-
tion, they afford a manifest specimen in this article.
1. For the word " the unregenerate," may be understood
in two senses, (i.) Either as it denotes those who have felt no
[iictum'] motion of the regenerating Sj)irit, or of its tendency
or preparation for regeneration, and who are therefore, des-
titute of the first principle of regeneration, (ii.) Or it may
signif^y those who are in the process of the new birth, and
who feel [(ictus^ those motions of the Holy Spirit which be-
long either to preparation or to the very essence of regener-
ation, but who are not yet regenerate ; that is, they are
brought by it to confess their sins, to mourn on account of
326 JAMES AEMINIUS.
them, to desire deliverance, and to seek out the Deliverer,
who has been pointed ont to them ; but they are not yet fur-
nished with that power of the Spirit by which the flesh, or
the old man, is mortified, and by which a man, being trans-
formed to newness of life, is rendered capable of performing
works of righteousness.
2. A thing is pleasing to God, either as an initial act, be-
longing to the commencement of conversion, or as a work
perfect in its own essence, and as performed by a man who
is converted and born again. Thus the confession, by which
any one acknowledges himself to be " a cold, blind and poor
creature," is pleasing to God ; and the man, therefore, flies to
Christ to " buy of him eye-salve, white raiment, and gold."
(Kev. iii, 15-18.) Works which proceed from fervent love
are also pleasing to God, See the distinction which Calvin
draws between " initial and filial fear ;" and that of Beza,
who is of opinion that " sorrow and contrition for sin do not
belong to the essential parts of regeneration, but only to those
which are preparatory ;" but he places " the very essence of
regeneration in mortification, and in vivification or quicken-
ing."
3. " The occasion," and the impulsive cause, by which God
is moved," are understood not always in the same sense, but
variously. It will answer our purpose if I produce two pas-
sages, from a comparison of which a distinction may be col-
lected, at once convenient and sufficient for our design. The
king says, (Matt, xviii, 32,) " I forgave thee all that debt be-
cause thou desiredst me." And God says to Abraham, (Gen.
xxii, 16, IT,) " Because thou hast done this thing, and hast
not withheld thy son, thine only son, in blessing, I will bless
thee." He who does not perceive, in these passages, a difler-
ence [impulsionis] in the impelling motives, as well as \^pla-
centioi] in the pleasure derived, must be very blind with re-
sjDect to the Scriptures.
4. " The saving grace of God" may be understood either as
primary or secondary, as iprcBve7iiente\ preceding or subse-
quent, as operating or co-operating, and as that which knocks
or oj)ens or enters in. Unless a man properly distinguishes
APOLOGY OR DEFEXCE. 327
each of tliese, and uses such words as correspond witli these
distinctum:^, ho must of necessity stumble, and make others
appear to stum])le, whose opinions he does not accurately un-
derstand. But if a man will diligently consider these re-
marks, he will perceive that this article is agreeable to the
Scriptures, according to one sense in which it may be taken,
but that, according to another, it is very different.
Let the word "unregenerate" be taken for a man wh<^ [j«^^
o'enanscitur'] is now in the act of the new birth, though he be
not yet actually born again ; let " the pleasure" which God
feels be taken for an initial act; let the impulsive cause be
understood to refer to the final rece[)tion of the sinner into
favor ; and let secondary, subsequent, co-operating and enter-
ing grace be substituted for " saving grace ;" and it will in-
stantly be manifest, that we speak what is right when we say:
" Serious sorrow on account of sin is so far pleasing to God, that
by it, according to the multitude of his mercies, he is moved
to bestow grace on a man who is a sinner."
From these observations, I think, it is evident with what
caution persons ought to speak \iihi\ on subjects on which the
descent into heresy, or into the suspicion of heresy, is so
smooth and easy. And our brethren ought in their prudence
to have reflected that we are not altogether neirlicrent of this
cautiousness, since they cannot be ignorant tliat we are fully
aware how much our words are exposed and obnoxious to
injurious interpretations, and even to calumny. But unless
they had earnestly searched for a multitude of Articles, they
might have embraced this and the preceding, as well as that
which succeeds, in the same chapter.
28 JAMES AKMINIUS.
AETICLE XYII.
Ood will not deny Ids grace to any one who does what is
in hhn.
ANSWEK.
This Article is so naturally connected witli those which pre-
cede it, that he who grants one of the three, may, by the same
effort, affirm the remainder ; and he who denies one may re-
ject all the others. They might, therefore, have sjDared some
portion of this needless labor, and might, with much greater
convenience, have proposed one article of the following de-
scription, instead of three : " It is possible for a man to do
some good thing without the aid of grace ; and if he does it ,
God will recompense or remunerate that act by more abun-
dant grace." But we conld always have fastened the charge of
falsehood upon an article of this kind. It was, therefore, a
much safer course for them to play with equivocations, that
the fraud contained in the calumny might not with equal facil-
ity be made known to all persons.
But with respect to this article, I declare that it never came
into our minds to employ such confused expressions as these,
which, at the very first sight of them, exclude grace from the
commencement of conversion ; though we always, and on all
occasions, make this grace to precede, to accompany, and to
follow ; and without which, we constantly assert, no good ac-
tion whatever, can be produced by man. Nay, we carry this
principal so far as not to dare to attribute the power here de-
scribed, even to the nature of Adam himself, without the help
of Divine grace, both infused and assisting. It thus becomes
evident, that the fabricated opinion is imposed on us through
calumny. If our brethren entertain the same sentiments, we
are perfectly at agreement. But if they are of opinion that
Adam was able by nature, without supernatural aid, to fulfill
the law imposed on him, they seem not to recede far from Pe-
lagius, since this saying of Augustine is received by these our
APOLOGY OR DEFENCE. 329
brethren : " Supernatural things were lost, natural things
were corru})ted." Whence it follows, what rennumt soever
there was of natural things, just so much power remained to
fulfill the law — what is premised being granted, that Adam
was caj)ab/i' by his own nature to obey God 'without grace^ as
the latter is usually distinguished in opposition to nature.
When they charge us with this doctrine, tliey undoubtedly
declare, that in their judgment, it is such as may fall in with
our meaning ; and, therefore, that they do not perceive so
much a1)surdity in this article as there is in reality ; unless they
think that nothint; can be devised so absurd that we arc not
inclined and prepared to believe and publish.
We esteem this article as one of such great absurdity that
we would not be soon induced to attribute it to any person of
the least skill in sacred matters. Fur how can a man, without
the assistance of Divine Grace, perform any thing which is
acceptable to God, and which he will renmnerate with the sa-
ving reward either of further grace or of life eternal ? But
this article excludes primary grace with sufficient explicitness
when it says, " To him who does what is in himself," For if
this expression"be understood in the following sense : " To him
who does what he can by the primary grace already conferred
upon him," then there is no absurdity in this sentence : "God
will bestow further grace upon him who profitr.bly uses that
which is primary :" and, by the malevolent suppression of
what ought to have been added, the brethren oj)enly declare
that it was their wish fur this calumny to gain credence.
ARTICLE XYIII.
God undoithtedly converts^ without the external preaching o
the Gospel,, great numhers of persons to the saving knowl-
edge of Christ,, among those [ubi est] who have no outward
preaching ; and he efects such conversions either hy the in-
ward revelation of the Holy Sjnrit^ or hy tJie ministry of ai\r
gels. BoKRius 6c Arminius.)
S30 JAMES AEMINIUS.
ANSWER.
I never uttered such a sentiment as this. Borrius has said
Bometliing Kke it, though not exactly the same, in the follow-
ing words : " It is possible that God, by the inward revelation
of the Holy Spirit, or by the ministry of angels, instructed
[Magi] the wise men, who came from the east, concerning Je-
sus, whom they came to adore." But the words " undouhted-
ly^'' and " great numhers of persons^'''' are the additions of cal-
umny, and is of a most audacious character, charging us with
that which, it is very probaljle, we never spoke, and of which
we never thought ; and we have learned that this audacity of
boldly affirming any thing whatsoever, under which the jun-
ior pastors generally labor, and those who are ignorant of the
small st(jck of knowledge that they possess, is an evil exceed-
ingly dangerous in the church of Christ.
1. Is it probable, that any prudent man will affirm that
" something is undoubtedly done in great numbers of persons,"
of which he is not able, when required, to produce a single
example ? We confess, that we cannot bring an instance of
what is here imputed to us. For, if it were produced by us,
it would become a subject of controversy ; as has been the fate
of the sentiments of Zwinglius concerning the salvation of
Socrates, Aristides, and of others in similar circumstances, who
nnist have been instructed concerning their salvation by the
Holy Ghost or by angels. For it is scarcely within the bounds
of probability, that they bad seen the Sacred Scriptures and
had been instructed out of them.
2. Besides, if this saying of Christ had occurred to the recol-
lection of our brethren, " Speak, Paul ! and hold not thy
peace : For I have much people in this city," (Acts xix, 9,
10,) they would not so readily have burdened us with this ar-
ticle, who have learned from this saying of Christ, that God
sends the external preaching of his word to nations, when it
is his good pleasure for great numbers of them to be con-
verted.
3. The following is a saying in very common and frequent
use. " The ordinary means and instrument of conversation is
ATOLOQY OR DEFENCE. 331
the preaching of the Divine word bv mortal men, to which
thereRtre all persons are bound ; but the Holy Spirit has not
60 bound himself to this method, as to be unable to operate in
an extraordinary way, without the intervention of human aid,
when it seemeth good to Himself." Now if our brethren had
reflected, that this very common sentence obtains our high
approval, they would not have thought of charging this article
upon us, at least they would not have accounted it erroneous.
For, with regard to the Fikst, what is extraordinary does not
obtain among "great numbers of persons ;" for if it did, it
would immediately begin to be ordinary. With regard to
the Secoxd, if "the preaching of the word by mortal men,"
be "the ordinary means," by which it is also intimated that
some means are extraordinary, and since the whole of our
church, nay, in my opinion, since the whole Christian world
bears its testimony to this, then indeed it is neither a heresy
nor an error to say, " Even without this means [without the
preaching of the word] God can convert some persons." To
this might likewise be added the word "undoubtedly." For
if it be doubtful whether any one be saved by any other
means, (that is, by " means extraordinary,") than by human
preaching ; then it becomes a matter of doubt, whether it be
necessary for " the preaching of the Divine word by mortal
men," to be called " the ordinary means."
4. AVhat peril or error can there be in any man saying, "God
convei'ts great numbers of persons, (that is, vc7'y ma7iy,) by
the internal revelation of the Holy Spirit or l>y the ministry
of angels;" provided it be at the same time stated, that no one
is converted except by this very word, and by the meaning of
this word, which God sends by men to those communities or
nations whom lie hath purposed to unite to himself. The
objectors will jjerhaps reply, "It is to be feared, that, if a na-
tion of those who have been outwardly called should believe
this, rejecting external preaching, they would expect such an
internal revelation or the address of an angel." Truly, this
would be as unnatural a subject of fear, as that a man would
be unwilling to taste of the bread which was laid before him,
because he understands, " Man shall not live by bread alone,
332 JAMES ARMmiUS.
but by every word that proceedeth out of the mouth of God."
But I desist ; lest, while instituting an examination into the
causes of this fear, I should proceed much further, and arrive
at a point to which our brethren might be unwilling for me
on this occasion to advance. A word is suScient for the
wise.
AKTICLE XIX.
Before hisfall^ Adam had not the power to lelieve^ hecause
there was no necessity for faith ; God^ therefore^ could not
require faith from him after the fall.
ANSWER.
Unless I was well acquainted with [genius] the disposition
of certain persons, I could have taken a solemn oath, that the
ascription of this article to me, as the words now stand, is an
act which is attributed to them through calumny. Can I be
of opinion that " before his fall Adam had not the power to
believe ;" and, forsooth, on this account, " because there was
no necessity for faith ?" "Who is unacquainted with that ex-
pression of the apostle ? " He who approaches to God must
believe [or have believed] that He exists, and that He is a
rewarder of those who diligently seek him." I do not think,
that there is a single Mahometan or Jew who dare make any
such assertion as this article contains. The man who will
affirm it, must be ignorant of the nature of faith in its univer-
sal acceptation. But who is able to love, fear, worship, honor
and obey God, without faith, that is the principle and founda-
tion of all those acts which can be performed to God accord-
ing to his will ?
This calumny against me is audacious and foolish. But I
think, it was the wish of its inventors to have added the words,
" the power to believe in Christ ;" and indeed they ought to
have made this addition. Yet perhaps some one is insane
enough to say, that " all faith in God is faith in Christ," being
ArOLOQY OR DEFENCE. 833
inclined to Biicli liersiiasion by tlie argument " tliat there is
NOW no true iaitli in God, -wliicli is nut luitli in Christ." I
say therefore, I affirm and assert, I profess and teacli, " that,
before his fall, Adam had not the power to believe in Christ,
because faith in Christ was not then necessary ; and tliat God
therefore could not require this faith from him after the fall :"
That is to say, God could not reqnire it on this acconnt, "be-
cause Adam had lost that power of believinoj by his own fault,"
which is the opinion of those who charge me with the doctrine
of this article. But God could have required it, because he
was prepared, [after the fall] to bestow those gracious aids
which were necessary and sufficient for believing in Christ,
and therefore to bestow lldth itself in Christ.
But since I here confine myself to a simple denial, the proof
of these three things is incumbent upon the brethren who affirm
them. (1.) The Proposition, (2.) The Keason added, and (3.)
Tlie Conclusion deduced from it. The Peoposition is this :
*' Before his fall, Adam had the power to believe in Christ."
The Peason is, " because this faith was necessary for him."
The Conclusion is, " Therefore God could of right demand
this faith from him after the fall."
1. A certain learned man endeavors to prove the PEorosi-
TiON, which he thus enunciates. " Before his fall, Adam had
an implanted power to believe the Gospel," that is, "on the
hypothesis of the Gospel ;" or, as I interpret it, " If the Gospel
had been announced to him. The argument which this learned
man employs in proof is, " Because Adam did not labor under
blindness of mind, hardness of heart, or perturbation of the
passions; (which are the internal causes of an incapacity to
believe ;) but he possessed a lucid mind, and [rectci] an up-
right will and affections, and, if the Gospel of God had been
announced to him, he was able clearly to perceive and approve
its truth, and with his heart to embrace its [bonitatem]
benefits."
2. I do not suppose any one will disapprove of the Peason
Jkrhich they assign, and therefore I do not require a proof of it
from them ; yet I wish the following suggestions to be well
considered, if faith in Christ was not necessary for Adam, to
334 JAMES AEMrNTUS.
what purpose was the poiver of helieving in Christ conferred
upon liiui ?
3. But the necessity of proving the Conclusion is incum-
bent on our brethren, because they express it themselves ia
those terms, and indeed with a reason added to it, " Because
Adam by his own fault through sin lost that power." Out of
respect to the person, I will abstain from a confutation of this
argument ; not because I account it incapable of a satisfactory
refutation, which, I hope, will in due time make its appear-
ance.
I will now produce a few arguments in proof of my opinion.
First. With regard to the I*roposition, I prove, "that,
before his fall, Adam did not possess the power to believe in
Christ." (1.) Because such a belief would have been futile.
For there was no necessit}^, no utility in believing in Christ.
But nature makes nothing in vain ; much less does God. (2.)
Because, prior to his sin, God could not require of him faith
in Christ. For faith in Christ is faith in Ilim as a Savior
from sins ; he therefore, who will believe in Christ ought to
believe that he is a sinner. But, before Adam had committed
any oiience, this would have been a false belief. Therefore,
in commanding Adam to believe in Christ, God would have
commanded him to believe a falsehood. That pou'er, then,
was not capable of being produced into an act, and is on the
same account useless. (3.) Faith in Christ belongs to a new
creation, which is effected by Christ, in his capacity of a Me-
diator between sinners and God. This is the reason why He
is called " the Second Adam," and " the 'New Man." It is
not, therefore, matter of wonder, that the capability of believ-
ing in Clirist was not bestowed on man by virtue of the first
creation. (4.) Faith in Christ is prescribed in the Gospel.
But the Law and the Gospel are so far opposed to each other
in the Scriptures, that a man cannot be saved by both of them
at the same time ; but if he be saved by the Law, he will not
require to be saved by the Gospel ; if he must be saved by the
Gospel, then it would not be possible for him to be saved by
the Law. God willed to treat with Adam, and actually did
treat with him, in his primeval state, before he had sinned,
AJ'OLOGY OR DEFENCE. 335
according to [formvlw] tlio tenor of the legal covenant.
What cause, therefore, can be devised, why God, in addition
to tlie power of believing in Himself according to the Law,
should likewise have bestowed on Adam the power of believ-
ing the Gospel and in Christ ? If our brethren say, " that this
power was one and the same," I will grant it, when the word
"power" is taken in its most general notion, and according to
its most remote ap[)lication — that of the power of understand-
ing and volition, and also the knowledge of common things
and of all notions impressed on the mind. But I shall deny
the correctness of their observation, if the word " power" is
received as signifying any other thing than- what is here speci-
fied. For that wisdom of God which is revealed in the Gospel
excels, by many degrees, the wisdom which was manifested
by the creation of the world and in the law.
Secondly. With regard to the reasoji, " Because there was
no necessity for Adam in his primitive condition to believe in
Christ." No one will refute tiiis argument, unless by assert-
ing, that God infused a power into man, which was of no ser-
vice, and which could be of none whatever, except when man
is reduced to that state into which God himself forbids him to
fall, and into which he cannot fall but through [prevarica-
tioiiem'] the transgression of the Divine command. But I
must here be understood as always speaking about a power to
believe the Gospel and in Christ, as distinct from a power of
believing in God according to the legal prescript.
Thirdly. With regard to what belono-s to the Conclusion
which is to be deduced from the preceding, I will burden it
only with one absm'dity. If matters be as they have stated
them, " that man in his primeval state possessed a power to
believe in Christ," when no necessity existed for the exercise
of such faith in Christ ; and if this power was withdrawn from
him after the fall, when it began to be really necessary for
him ; such a dispensation of God has been very marvellous,
and comj)letely opposed to the Divine wisdom and goodness,
«lfthe province of which consists in making provision about
things necessary for those who live under the government and
care of these attributes.
336 JAMES AEMINItrS.
I desist from adding any more ; because the absurdity of
this dogma will not easily obtain credit with such persons as
have learned to form a judgment from the Scriptures, and
not from prejudices previously imbibed. I will only subjoin,
that this dogma never obtained in the church of Christ,
ii6r has it ever been accounted an article relatine; to faith.
AETICLE XX.
It cannot possibly l)e proved from the Sacred Writings^ that
the angels are now confirmed in their estate.
ANSWER.
This article also has been besprinkled with calumny ; though
I am of opinion, that it was done in ignorance by him from
whose narration it is attributed to me. For I did not deny
that this fact was incapable of proof from the Scriptures ; but
I enquired of him, " if it be denied, with what arguments
from Scripture will you prove it ?" I am not so rash as to
say, that no proof can be given from Scripture for a matter,
whose contrary I am not able satisfactorily to establish by
Scripture, at least if such proof has not produced certainty in
my own mind. For I ought to believe, that there are other
persons who can prove this, though I am myself incapable ;
as those persons, in like manner, with whom I occasionally
enter into conversation, ought to believe thus concerning
themselves, because I cannot instantly deny that they are un-
able to do what, I am sure, they will experience much diffi-
culty in performing. For they must themselves be aware,
that from their frequent conversations, and from the senuons
which they address to the people, some judgment may be
formed of their own progress in the knowledge of the truth
and in understanding the Scriptures. I wish them, therefore,
to undertake the labor of proving that, about which they will
not allow me to hesitate,.
APOLOGY OK DEFENCE. 337
I know \Tliat has been written Ly St. Angustiiie, and others
of the Fathei-s, about the estate of the angels, about tlieir bless-
edness, their confirmation in good, and the certainty by which
they know that they "will never fall from this condition. I
also know, that tlic schoolmen incline towards this opinipn.
But when I examine the arguments which they advance in its
support, they do not appear to me to possess such strength as
may justly entitle it to bo prescribed for belief to other per-
sons as an approved article of faith.
The passage generally quoted from St. Matthew, (xxii, 30,)
" But they are as angels of God in heaven," treats only on
the similitude [between young children and angels] in neither
marrying nor being given in marriage ; he does not say, that
the angels of God are now happy in heaven.
That in Matthew xviii, 10, " In heaven their angels do
always behold the face of my Father who is in heaven," does
not speak of the heatific vision^ but of that vision with which
those who stand around the throne of God wait fur his com-
mands. This is ai)parent from the design of Christ, who
wished thus to persuade them " not to offend one of these little
ones ;" their beholding God, helps to confirm this persuasion,
not the beatific sight, but such a sight of God as is suited for
the reception of the [Divine] commands to keep these little
ones.
" But ye are come to the heavenly Jerusalem, and to an
innumerable company of angels." (Heb. xii, 22.) Tliis does
not necessarily prove, that angels are now blessed and con-
firmed in good; because, even now, those who are neither
beatified nor confirmed in good do themselves belong to that
celestial city, that is, those who are said to have " come to this
heavenly city," who still "walk by faith," and "see through
a glass darkly." (1 Cor. xiii, 12.)
" Then the angels will be in a more unhappy condition than
the souls of pious men, who are now enjoying blessedness with
Christ and in his presence." This reason which they adduce
is not conclusive. For " the angels are ministering spirits,
sent fjrth to minister for them who shall 1)0 heirs of eternal
salvation." This service of theirs will endure to the end of
22 VOL. I.
38 JAMES AEMINroS.
the world. In the mean time, " those who have died in the
Lord, rest from their labors." (Rev. xiv, 13.)
ISTeither is that a stronger argument, which says, " It is pos-
sible for the angels to fall, if they are not confirmed in good j
and therefore they must always of necessity be tormented by
a fear of their fall, which may happen ; and by a fear which
is the greater, on account of the clearer knowledge that they
have of the evil into which the apostate angels are fallen." For
it is possible for the angels to be assured of their stability,
that is, that they shall never fall away, although they be neither
blessed, nor so far confirmed in that which is good as not to
be capable of falling. They may be assured, either with such
a certainty as excludes all anxious " fear that hath torment,"
but is consistent with that " fear and trembling," with which
we are commanded to " work out our salvation," who are said
to have " the full assurance of faith" concerning our salvation.
But what necessity is there to enter into this disputation ,
which cannot without great difiaculty be decided from the
Scriptm'es ; and which, when it is decided, will be of small
service to us i Let us rather devote our attention to this
study. Doing now the will of God as the angels do in heaven,
let us endeavor to be enabled hereafter to become partakers
with them of eternal blessedness. This is especially our duty,
since the things which have been written for us respecting the
state of angels, and which are commanded to be received by
faith, are exceedingly few in number.
This, therefore, is my reply to the former twenty of these
articles, which have been ascribed partly to me alone, and
partly also to Borrius. There is not one of them whose con-
trary has been believed by the Church Universal and held as
an article of faith. Some of them, however, are so artfully
constructed, that those which are their opposites savor of nov-
elty and send forth an odor of falsehood. Beside the fact, that
the greatest part of them are attributed to us through calumny.
I now proceed to the consideration of the eleven which follow,
ArOLOGT OK DEFENCE. 339
that I may see whether the fabricators liavc acted in a more
hajipy and judicious manner, either in imputing them to me,
or in reckoning them as eiTors or heresies. May God direct
my mind and my hand, that I may with a good conscience
declare those things which are in unison witli the truth, and
which may conduce to the peace and tranquillity of our
brethren.
AETICLE XXI. (I.)
It is a new, heretical and Sabellian mode of speaking, nay,
it is hlasjyhemous, to say " tJmt the Son of God is auro^so?, {very
God,y^ for the Father alone is veiy God, hut not the Son of
the Holy Spirit.
ANSWER.
Most of those pereons who are acquainted with me at all,
know with what deep fear, and with what conscientious solic-
itude, I treat that sublime doctrine of a Trinity of Persons.
The whole manner of my teaching demonstrates, that when I
am explaining this article I take no delight either in inventing
new phrases, that are unknown to Scripture and to orthodox
antiquity, or in employing such as have been fabricated by
others. All my auditors too will testify, how willingly I bear
with those who adopt a different mode of S23eaking from my
own, provided they intend to convey a sound meaning. These
things I premise, lest any one should suppose, that I had
sought to stir up a controversy about this word, with other
persons who had employed it.
But when, in the coui-se of a particular disputation, a cer-
tain young man with much pertinacity and assurance defend-
ed not only the word itself, but likewise that meaning which
I believe and know to be contrary to all antiquity, as well as
to the truth of the Scriptures, and was not backward in ex-
pressing his serious disapproval of the more orthodox opinions ;
340 JAMES AELUNroS.
I was compelled to explain what were my sentiments about
the word and its meaning.
I said that the word is not contained in the Scriptures ; yet,
because it had been used by the orthodox, both by Epiphanius,
(Ileres. 69,) and by some divines in our days, I do not reject
it, provided it be correctly received.
But it may be received in a two fold signification^ according
to the etymon of the word ; and may mean, either one loho is
truly and in himself God^ or one who is God from himself.
In the former signification, I said, the word might be tolera-
ted ; but in the latter, it was in opposition to the Scrij^tures
and to orthodox antiquity.
"When the ©iDponent still urged, that he received the word
in this last sense, and that Christ was indeed auro^so^, that is,
God from himself^ who has in reality an essence in coinmon
with the Father, but not communicated by the Father ; and
when he asserted this with the greater boldness, because he
knew that in this opinion he had Trelactrius of pious memory
agreeing with him, from whose instructions he apj)eared to
have derived his ideas on the subject; I said that this ojiinion
was a novel one, which was never heard of by the ancients,
and unknown both to the Greek and Latin Fathers ; and that,
when rigidly examined, it would be found to be heretical, and
nearly allied to the opinion of Sabellius, which was, that the
Father and the Son are not distinct j^Gvsons^ hut one person
called hy different na?nes. I added, that, from this opinion,
the entirely opposite heresy might likewise be deduced, which
is, that the )So)i and the Father are two diffe?'e7it persons, and
two collateral gods / this is blasphemous.
I proved my remarks by the following brief arguments :
FiEST. It is the property of the person of the Father, to have
his being from himself or, which is a better phrase, to have
his heing from no one. But the Son is now said to have his
being from himself, or rather, from no one : therefore, the Son
is the Father ; which is Sabellianism. Secondly. If the Son
have an essence in common with the Father, but not commu-
nicated by the Father, he is collateral with the Father, and,
Al'OLOGT OR DEFENCE. 341
therefore, they are two gods. Whereas, all antiquity defended
the unity of the Divine essence in three distinct jyersons, and
placed a salvo on it by this single explanation, " that the Son
has the same essence directly, which is communicated to him
by the Father ; but that the Holy Spirit has the very same
essence from the Father and the Son."
This is the explanation which I adduced at that time, and
in the maintenance of which I still persist : and I affirm, that
in this opinion I have the Scriptures agreeing with me, as well
as the whole of antiquity, both of the Greek and the Latin
churches. It is therefore most wonderful, that our brethren
have dared to charge this upon me as an erroneous sen-
timent. Yet, in doing this, they do not act with sincerity,
since they do not explain the word auro^soc:, by removing its
amljiguity ; which they undoubtedly ought to have done, lest
any person should suppose that I denied the Son to be Kurol-og
in every sense, and therefore that he is not very and true God.
This they ought the more particularly to have done, because
they know that I have always made a distinction between these
significations, and have admitted one of them, but rejected the
other.
Since the matter really stands thus, I might simply accuse
this article of making a false charge ; because in a certain
sense I confess the son to be avTod^og^ also the Holy Spirit, and
not the Father alone. But, for the sake of justifying this
phrase and opinion, the framers of it declare, " When it is said,
the Son is God from himself then the j^hrase must be received
in this sense, tJie essence v)hich, the Son has, is from himself
that is, from no one. For the Son is to be considered as he is
God, and as he is the Son. As God, he has his being from
himself. As the Son, he has it from the Father. Or two
things arc to be subjects of consideration in the Son, his es-
sence and his relation. According to his essence, the Son is
from no one or from himself. According to his relation, he
is from the Father."
But I answer, first. Tliis mode of explanation cannot, ex-
cept by an impropriety of speech, excuse him who says, " the
342 JAMES ABMINTUS.
Son has indeed an essence in common with the Father, but
not communicated."
Secondly. "The essence, which the Son has, is from no
one," is not tantamount to the phrase, " the Son, who has an
essence, is from no one." For, " Son" is the name of a person
that has relation to a Father, and therefore without that rela-
tion it cannot become a subject either of definition or of con-
sideration. But " Essence" is something absolute : and these
two are so circumstanced between themselves, that " essence"
does not enter into the definition of " Son," except indirectly,
thus, " he is the Son, who has the Divine essence communi-
cated to him by the Father ;" which amounts to this, " he is
the Son, who is begotten of the Father." For, to hcget^ is to
cormnuniGate his essence.
Thirdly. These two respects in which He is God and in
which He is the Son, have not the same affection or relation
between each other, as these two have, "to exist from himself
or from no one," and "to exist from the Father," or "to have
his essence from himself," or "from no one," and "to have it
from the Father :" which I demonstrate thus by two most ev-
ident arguments. (1.) "God" and " the Son" are consentane-
ous and subordinate : for the Son is God. But " to derive his
being from no one" and " to derive it from another," " to have his
Essence from no one," and " to have it from another," are op-
posites, and cannot be spoken about the same person. (2.)
Li the comparison which they institute, those things which
ought to be collated together are not properly compared, nor
are they opposed to each of their parallels and classes or afiin-
ities. For a double ternary must here come under considera-
tion, which is this :
He is God : — He is the Father : — He is the Son : —
He has the J)ivi7ie essence : JTe has it from no one : He has it from the Father :
These are afiinities and parallels. (1.) " He is God," and
has the Divine essence." (2.) " He is the Father," and "has
the Divine essence from no one." (3.) "He is the Son," and
"has the Divine essence from the Father."
APOLOGY OR DEFENCE. 348
But, Ijy the comparison which our objectors institute in their
exphination, these things will be laid down as parallels. "lie
is God," and " has his essence from no one." If tliis comparison
be correctly formed, then either the Father alone is God, or
there are three collateral Gods. But far be it from me to
charge with such a sentiment as this those who say, " the Son
is auro^50ir, that is, God from himself." For I know that they
occassionally explain themselves in a modified manner. But
tlieir explanation does not agree with the phrasology which
they employ. For this reason Beza excuses Calvin, and openly
confesses " that he had not with sufficient strictness observed
the diflerence between these particles a se and per seP
I have stated only what follow as consequences from these
phrases, and from the opinion which agrees w^ith them ; and
I have therefore said, that people must refrain from the use of
such phraseology. I abstain from proofs, multitudes of which
I could bring from the Scriptures and the Fathers ; and if ne-
cessity require, I will immediately produce them : for I have
had them many years in readiness.
God is from eteniit]j^ having the Divine Essence.
The Father is from no one^ having the Divine Essence
from no one, which others say is " from himself."
The Son is from the Father^ having the Divine Essence
from the Father.
This is a true parallelism, and one which, if in any manner
it be inverted or transposed, will be converted into a heresy.
So that I wonder much, how our brethren coidd consider it
proper to make any mention of this matter; Irom which they
would with far more correctness and prudence have abstained,
if, while meditating upon it, they had weighed it in equal
balances.
34:4 JAMES AHMINIUS.
AETICLE XXII. (11.)
It is the summit of hlasphemy to say^ that God is freely good.
ANSWER.
In this article likewise, our brethren disclose their own dis-
graceful proceedings, which I would gladly allow to remain
buried in oblivion. But, because they recall this affair to my
recollection, I will now relate how it occurred.
In a disputation, it was asked, "can necessity and liberty
be so far reconciled to each other, that a person may be said
necessarily or freely to produce one and the same effect ?"
These words being used properly according to their respective
strict definitions, which are here subjoined. " An agent acts
necessarily^ who, when alL the requisites for action are laid
down, cannot do otherwise than act, or cannot suspend his
acting. An agent acts freely., who, when all the requisites
for action are laid down, can refrain from beginning to act, or
can suspend his acting." I declared, " that the two terms
could not meet in one subject." Other persons said, " that
they could," evidently for the purpose of confirming the dog-
ma which asserts, " Adam sinned freely indeed, and yet ne-
cessarily. Fkeei.y, with respect to himself and according to
his nature : necessarily, with respect to the decree of God."
Of this their explanation I did not admit, but said necessari-
ly and freely differ not in respects, but in their entire essen-
ces, as do necessity and contingency., or what is necessary and
what is contingent., which, because they divide the whole am-
plitude of being, cannot possibly coincide together, more than
can finite and infinite. But Liberty appertains to Contin-
gency.
To disprove this my opinion, they brought forward an in-
stance, or example, in which Necessity and Liberty met to-
gether ; and that was God, who is both necessarily and freely
good. This assertion of theirs displeased me so exceedingly,
as to cause me to say, that it was Qiot far removed from bias-
ATOLOGY OR DEFENCE. 345
pJicmy. At tills time, I entertain a similar opinion about it ;
and in a few words I thus prove its falsity^ ahurdify^and the
Maspliemy [contained] hi the falsity.
(1.) Its falsity. He who by natural necessity., and accord-
ing to his very essence and the whole of his nature, is good,
nay, who is Goodness itself, the Supreme Good, the First Good
from whom all good proceeds, tlirough whom every good
comes, in whom every good exists, and by a participation of
whom what things soever have any portion of good in them
arc good, and more or less good as they are nearer or more re-
mote from it. He is not freely good. For it is a contradic-
tion in an adjunct, or an opposition in an apposition. But
God is good by natural necessity, according to his entire na-
ture and essence, and is Goodness itself, the supreme and pri-
mary Good, from whom, through w^hom, and in whom is all
good, <Src. Therefore, God is not freely good.
(2.) Its ahsurdity. Liberty is an^aifection of the Divine
"Will ; not of the Divine Essence, Understanding, or Power ;
and therefore it is not an affection of the Divine IsTature, con-
sidered in its totality. It is indeed an effect of the will, ac-
cording to which it is borne towards an object that is neitlier
primary nor adequate, and that is different from God himself;
and this effect of the will, therefore, is posterior in order to
that affection of the will according to which God is borne tow-
ards a proper, primary and adequate object, which is himself*
But Goodness is an affection of the whole of the Divine Na-
ture, Essence, Life, Understanding, Will, Power, &c. There-
fore, God is not freely good ; that is, he is not good by the
mode of liberty, but by that of natural necessity. I add, that
it cannot be affirmed of anything in the nature of things, that
it is freely, or that it is this or that freely, not even then when
man was made what he is, by actions proceeding from free
will: as no man is said to be " freely learned," although he
has obtained erudition for himself by study which proceeded
from free will.
(.3.) I prove that Uasjjhemy As contained in this assertion :
because, if Gud be freely good, (that is, not by nature and nat-
ural necessity,) he can be or can be made not good. As what-
346 JAMES AHMtNrUS.
ever any one wills freely, he lias it in liis power Qiot to will /
and whatever any one does freely, he can refrain from doing.
Consider the dispute between the ancient Fathers and Euuo-
mins and his followers, who endeavored to prove that the Son
was not eternally begotten of the Father, because the Father
had neither willingly nor unwillingly begotten the Son. But
the answer given to them by Cyril, Basil, and others, was
this : " The Father was neither willing nor unwilling ; that is,
He begat the Son not by will, but by nature. The act of gen-
eration is not from the Divine Will, but from the Divine Na-
ture." If they say, " God may also be said to be freely good^
because He is not good hy co-action or force ;" I reply, not
only is co-action repugnant to liberty, but nature is likewise ;
and each of them, nature and co-action, constitutes an entire,
total and sufficient cause for the exclusion of liberty. Nor
does it follow, " co-action does not exclude liberty from this
thing ; therefore, it \%fr^ly that which it actually is. A stone
does not fall downwards by co-action ; it, therefore, falls by
liberty. Man wills not his own salvation hy force^ therefore,
he wills it freely.''^ Such objections as these are unworthy to
be jDroduced by men ; and in the refutation of them shall I
expend my time and leisure ? Thus, therefore, the Christian
Fathers justly attached blasphemy to those who said, "the
Father begat the Son loillingly^ or by his own will ;" because'
from this it would follow, that the Son had S^prinmjpiuiri\ an
origin similar to that of the creatures. But w4th how much
greater equity does blasphemy fasten itself upon those who
declare, " that God is freely good !" For if he \)Q freely good,
He likewise freely knows and loves himself, and besides does
all things freely^ even when He begets the Son and breathes
forth the Holy Sj^irit.
APOLOGY OK DEFENCE. 347
ARTICLE XXm. (III.)
It frequently liapiiens that a creature wJio is not entirely/
hardened in evil, is unioiUing to perforin an action hecauseit
is joined loith sin / unless when certain arguments and oc-
GOMons are presented to him, which act as incitements to its
commission. \_Administratio.^ The management of this
presentation, also, is in the hand of the prrovidence of God,
who presents these incitements, that he may accomplish his
own work by the act of the creature.
ANSWEK.
Unless certain persons were under the excitement of a licen-
tious appetite for cai-ping at those things which proceed from
me, they would undoubtedly never ^ve persuaded themselves
to create any trouble about this matter. Yet, I would pardon
them this act of officiousness, as the rigid and severe examin-
ers of truth, provided they would sincerely and without cal-
umny relate those things which I have actually sj^oken or
written ; that is, that they would not corrupt or falsify my
sayings, either by adding to or diminishing from them, by
changing them or giving them a perverted interpretation. But
some men seem to have been so long accustomed to slander,
that, even when they can be ojjenly convicted of it, still they
are not afraid of hurling it against an innocent person. Of
this fact, they afford a luminous example in the present arti-
cle. For those things which I advanced in the Theses On the
Efficacy and Righteousness of the Providence of God con-
cemin/f evil, and which were disputed in the month of May,
1605, are here cpioted, but in a mutilated manner, and with
the omission of those things which ai'e capable of powerfully
vindicating tlie whole from the attacks of slander. The fol-
lowing are the words which I employed in the fifteenth thesis
of that disputation.
"Ihit since an act, though it be permitted to [j.mtentia'] the
ability and the will of the creature, may yet be taken away
348 JAMES AEMCnUS.
[^potestaW] from his actual power or legislation ; and since,
therefore, it will very frequently happen, that a creature, who
is not entirely hardened in evil, is unwilling to perform an act
because it is connected with sin, unless when some arguments
and occasions are presented to him, which resemble incite-
ments to its commission. \Ad'ministratid\ The management
of this presenting (of arguments and occasions) is also in the
hand of the Providence of God, who presents these incite-
ments, both that He [exploret] may fully try whether the crea-
ture be willing to refrain from sinning, even when urged on,
or provoked, by incitements ; because the praise of abstaining
from sin is very slight, in the absence of such provocatives ;
and that, if the creature wills to yield to these incitements,
God may effect his own work by the act of the creature."
These are my words from which the brethren have extract-
ed what seemed suitable for establishing the slander, but have
omitted and quite taken away those things which, in the most
manifest manner, betray and confute the calumny. For I
laid down two ends of that administration by which God
\dis2)ensat] manages the arguments, occasions, incitements,
and irritatives to commit that act which is joined with sin.
And these two ends were neither collateral, that is, not equally
intended ; nor were they connected together by a close con-
junction. The FIRST of them, which is the exploration or
trial of Ms creature^ God primarily, properly, and of himself
intends. But the latter, which is, that God may effect his
own ivork hy the act of the creature^ is not intended by God,
except after he has foreseen that his creature will not resist
these incitements, but will yield to them, and that of his own
free Avill, in opposition to the command of God, which it was
his duty and within his power to follow, after having rejected
and refused those allurements and incitements of arguments
and occasions. But this article of theirs propounds my words
in such a way, as if I had made God to intend this last end
only and of itself, omitting entirely the first ; and thus omit-
ting the previous condition under which God intends this sec-
ond end through the act of his creature, that is, when it is the
loill of tJie creature to yield to these incitements.
APOLOGY OR DEFENCE. 349
This calumny, tlicrefore, is two-fold, and evidently invented
for the i)urpose of drawing a conclusion from these, my words
— that I have in them represented Ood as the author of sin.
A certain person, having lately quoted my exi)ressions in a
public discourse, was not afraid of drawing from them this
conclusion. But this was purely through calumny, as I will
now prove with the utmost brevity.
The reason by which it can be concluded, from the Avords
that have been quoted in this article from my Theses, " that
God is the author of the sin which is committed by the crea-
ture," when God incites him by arguments and occasions, is,
universally, three-fold :
The FIRST is, that God absolutely intends to effect his own
work by the act of the creature, which act cannot be perform-
ed by the creature without sin. This is resolvable into two
absolute intentions of God, of which ih^firat is that by which
he absolutely intends to effect this, his work ; and the second,
that by which he absolutely intends to eliect this work in no
other way, than by such an act of a creature as cannot be done
by that creature without sin.
The SECOND REASON is, that the creature being invited by
the presenting of these allurements and provocatives to com-
mit that act, cannot do otherwise than commit it ; that is,
such an excitation being laid down, the creature cannot sus-
pend that act by which God intends to efiect his work, other-
wise God might be frustrated of his intention : Ilence arises
The Third reason, M'hich has its origin in these two — that
God intends by these incentives to move the creature to per-
form an act which is joined to sin, that is, to move him to the
commission of sin.
All these things seem, with some semblance of probability,
to be drawn as conclusions from the words thus placed, as they
are quoted in this their article, because it is represented as the
sole and absolute end of this administration and presenting —
thut God effects his work l>y the act of the creature. But
those words which I have inserted, and which they have omit-
ted, meet these three reasons, and in the most solid manner,
confute the whole objection which rests upon them.
350 JAMES AHMINKTS.
1. My own words meet the fikst of these reasons thus : For
they deny that God absokitely intends to effect his own work
by the act of the creature ; because they say that God did not
intend to employ the act of the creature to complete his work,
before he foresaw that the creature would yield to those incite-
ments, that is, would not resist them.
2. They meet the second by denying that, after assigning
this presentation of incitements, the creature is unable to sus-
pend his act ; since they say, likewise, that, if it be the will
of the creaure to yield to these incitements, then God effects
his own work by the act of the creature. What does this
mean, if it he his will to yield? Is not the freedom of the
will openly denoted, by which, when this presenting of argu-
ments and occasions is laid down, the will can yet refuse to
yield ?
3. They also meet the third : For they deny that God in-
tends by those incitements to move the creature to the com-
mission of an act which is joined to sin, that is, to commit sin,
because they say, that God intends the trial of his creature,
whether he will obey God even after having been irritated
by these incitements. And when God saw that the creature
preferred to yield to these incitements, rather than to obey
him, then he intended, not the act of the ereature^ for that is
unnecessary ; because, his intention being now to try^ he ob-
tains the issue of the act performed by the will of the crea-
ture. But God intended to effect his own work by an act
\_])ositum'\ founded on the will and the culpability of the
creature.
It is apparent, therefore, that these words which my breth-
ren have omitted, most manifestly refute the calumny, and
in the strongest manner solve the objection. This I will
likewise point out in another method, that the whole iniquity
of this objection may be rendered quite obvious.
That man who says, " God tries his creature by arguments
and occasions of sinning, whether he will obey him even
after he has been stirred up by incitements," openly declares
that it is in the power of the creature to resist these incite-
ments, and not to sin : otherwise, this [act of God] would be,
APOLOGY OR DEFENCE. , 351
not a trial of obedience^ but a casting doiun^ and an imjyelling
to necessary disobedience. Then, the man who says — " God,
by these provocatives and incitements, tries the obedience of his
creature," intinuites by these expressions, that those occasions
and arguments which are presented by God when he intends
to try^ are not incitements and irritations to sin., through the
end and aim of God. But they are incitements, first^ by ca-
pability according to [affectuni\ tlie inclination ot the creature
who can be incited by them to commit an act connected with
sin. They are also incitements, secondly., in their issue, be-
cause the creature has been induced by them to sin, but by
his own fault ; for it was his duty, and in his power, to resist
this inclifiation, and to neglect and despise these incitements.
It is wonderful, therefore, and most wonderful indeed, that
any man, at all expert in theological matters, should have
ventured to fabricate from my words this calumny against me.
Against me, I say, who dare not accede to some of the senti-
ments and dogmas of my brethren, as they well know, for this
sole reason — because I consider it flows from them that God
%s the author of sin. And I cannot accede to them on this
account — because I think my brethren teach those things from
which I can conclude by good and certain consequence, that God
absolutely intends the sin of his creature, and thence that he
60 administers all things, as, when this administration is laid
down, 7nan necessarily sins, and cannot, hi the act itself, and
in reality, omit the act of sin. If they shew that the things
which I say, do not follow from their sentiments, on this ac-
count at least, I shall not suffer myself to be moved by their
consent in them. Let the entire theses be read, and it will
be evident how solicitously I have guarded against saying any
thing, from which by the most distant probability, this blas-
phemy might be deduced ; and yet, at the same time, I have
been careful to subtract from the providence of God nothing,
which, according to the Scriptures, ought to be ascribed to it.
But I scarcely think it necessary, for me now to prove at great
length, that the fact of God^s j^^ovideniial efficacy respecting
evil is exactly as I have taught in those words ; especially af-
352 . JAMES AEMINroS.
ter I have premised this exi:)lanation. I will, however, do this
in a very brief manner.
Eve was not only " a creature not entirely hardened in evil,"
but she was not at all evil ; and she willed to abstain from
eating the forbidden fruit because "it was connected with sin,"
as is apparent from the answer which she gave to the serpent :
" God hath said. Ye -shall not eat of iV Her compliance
with this command was easy, in the midst of such an abun-
dance of fruit ; and the trial of her obedience would have
been very small, if she had been solicited with no other argu-
ment by the tempter. It haj^pened, therefore, that, in addi-
tion to this, the serpent presented to Eve an argument of per-
suasion, by which \iTrit(.vrci\ he might stimulate her to eat,
saying, " Ye shall not surely die, but ye shall be as gods."
This argument, according to the intention of the serpent, was
an incitement to commit sin : Without it, the serpent jDerceiv-
ed, she would not be moved to eat, because he had heard her
expressing her will to abstain from the act because it was
" connected with sin."
I ask now. Is \adminidratio'] the whole management of this
temptation to be ascribed to God, or not ? If they say, " It
must not be attributed to him," they offend against Provi-
dence, the ScrijJtures, and the opinion of all our divines. If
they confess that it should be ascribed to him, they grant what
I have said. But what was the end of tliis management ?
An experiment, or trial, whether Eve, when solicited by argu-
ments, and stimulated by Satan, \veUet] would resolve to re-
frain from an act, that she might obtain from her Lord and
Creator, the praise of obedience. The instance of Joseph's
brethren, which is quoted iu the fifteenth thesis of my ninth
public disputation, proves this in the plainest manner, as I
have shown in that thesis.
Let the case of Absalom be inspected, who committed incest
with his father's concubines. Was not this the occasion of
perpetrating that act — (xod gave his father's concubines into
his hands, that is, he permitted them to his power ? Was not
the argument inducing him to commit that act, from which
APOLOGY OR DEFENCE. 353
nature is ablion-ciit, fiiruislied by the advice of Ahithopliel,
whose counsels were considered as oracles ? (2 Sam. xvi,
20-23.) Witliout doubt, these are the real facts of the case.
But that God himself managed the whole of this affair, appears
from the Scrij)ture, which says that God did it. (2 Sam. xii,
11, 12.) -
Examine wliat God says in Deut. xiii, 1-3, " Thou shalt not
obey the words of that prophet, who persuades thee to worship
other gods, although he nuiy have given thee a sign or a won-
der which may have actually come to j)ass." Is not tlic pre-
diction of "the sign," [by this false prophet,] when coniirmed
by the event itself, an argument which may gain [o/uthorita-
tem] credit for him? And is not the credit, thus obtained, an
incitement, or an argument to effect a full persuasion of that
which this prophet persuaded? And what necessity is there
for arguments, incitements and incentives, if a rational creature
has such a i)ropensity to the act, which cannot be committed
Avithout sin, that he wills to commit it without any argument
whatsoever ? Under such circumstances, the grand tempter
will cease from his useless labor. But because the tem2:)ter
knows, that the creature is unwilling to commit this act, unless
lie be incited by arguments, and opportunities be offered, he
brings forward all that he can of incentives to allure the creature
to sin. God, however, presides over all these things, and by his
Providence administers the whole of them, but to an end far
different from that to which the tempter directs them. For
God manages them, hi the Jird place^ for the trial of his
creature, and, afUrwards^ (if it be the will of the creature to
yield,) for Himself to effect something by that act.
If any think, tliat there is something reprehensible in this
view, let them so circumscribe the right and the capability of
God, as to suppose Him unable to try the obedience of his
creature by any other method, than by creating that in which
sin can be committed, and from which He commanded him
by a law to abstain. But if He can try the obedience of his
creature by some other method than this, let these persons
shew us what that method is beside the presenting of argu-
ments and occasions, and why God uses the former method
23 VOL. L
354 JAMES ARMINnrS.
more than the preceding one which I have mentioned. I3 it
not because he perceives, that the creature will not, by the
former, be equally strongly solicited to evil, and that there-
fore it is a trivial matter to abstain from sin, to the commis-
sion of which he is not instigated by any other incentives ?
Let the history of Job be well considered, whose patience
God tried in such a variety of ways, and to whom were pre-
sented so many incitements to sin against God by impatience ;
and the whole of this matter will very evidently appear.
God said to Satan ; " Ilast thou considered my servant Job,
a perfect and an u]^ right man, one that feareth God and de-
parteth from evil ?" Satan answered the Lord and said :
" What wonder is there in this, since thou hast so abundantly
blessed Him ? But try him now by afflictions." And the
Lord said unto Satan : " Behold, all that he hath is in thy
power. Only uj)on himself put not forth thine hand." What
other meaning have these words than. Behold^ incite him to
curse me ! I grant thee jjermission, since thou thinkest small
praise is due to that man who abounds wilh hlessings^ and yet
fears m,e. Satan did what he was permitted, and produced
none of the effects ; [which he had 23rognosticated] ; so that
Grod said, " Job still holdeth fast his integrity, although thou
movedst me against him." (ii, 3.) This trial being finished,
when Satan asked permission to employ against him greater
incentives to sin, he obtained his request; and, after all,
effected nothing. Therefore God was glorified in the patience
of Job, to the confusion of Satan,
I suppose these remarks will be sufficient to free the words
of my Theses from all calumny and from sinister and unjust
interpretations. When I have ascertained the arguments
which our brethren employ to convict these words of error, I
will endeavor to confute them ; or if I cannot do this, I will
yield to what may then be deemed the truth.
APOLOGY OE DEFENCE. 355
AllTICLE XXIY. (IV.)
The liightcousness of Christ is not imjmted to us far
liighteousncss ; hut to helieve [or the act of helieving] jus-
tifies us,
ANSWER.
I DO not know what I can most admire in this article — the
unskillfuhiess, the malice, or the supine negligence of those
who have been its fabricators ! (1.) Tlieir negligence is ap-
parent in this, that thej do not care how and in what words
they enunciate the sentiments which they attribute to me ;
neither do they give themselves any trouble to know what my
sentiments are, which yet they are desirous to reprehend. (2.)
Their unskillfulness. Because they do not distinguish the
things which ought to be distinguished, and they oppose those
things which ought not to be opposed. (3.) The malice is
evident, because they attribute to me those things which I
have neither thought nor spoken ; or because they involve
matters in such a way as to give that which was correctly
Bpoken the appearance of having been uttered in perverseness,
that they may discover some grounds for calumny. But, to
come to the affixir itself.
Though in this article there seem to be only two distinct
enunciations, yet in potency they are three, which must also
be separated from each other to render the mattter intelligible.
The First is, " the righteousness of Christ is imputed to us."
Second, " the righteousness of Christ is imputed for righteous-
ness." Third, " the act of believing is imputed for righteous-
ness." For thus ought they to have spoken, if their purpose
was con-ectly to retain my words ; because the expression,
"justifies us," is of wider acceptation than, " is imputed for
righteousness." For God justifies, and it is not imputed for
righteousness. Christ, " the righteous servant of God, justifies
many by his knowledge." But that by which He thus does
this, is not " imputed for righteousness."
1. "With regard to the First, I never said, " the righteous-
356 JAMES AKMINIUS.
ness of Christ is not imputed to ns." Nay, I asserted the
contrary in my I^ineteenth Public Disputation on Justifica-
tion^ Thesis X. " The righteousness by which we are justified
before God may in an accommodated sense be called imputa-
tive^ as being righteousness either in the gracious estimation
of God, since it does not according to the rigor of right or of
law merit that appellation, or as being the righteousness of
another, that is, of Christ, it is made ours by the gracious im-
putation of God." I have, it is true, placed these two in
alternation. By this very thing 1 declare, that I do not dis-
approve of that phrase. " The righteousness of Christ is im-
puted to us, because it is made ours by the gracious estimation
of God," is tantamount to, " it is imputed to us ;" for "impu-
tation" is " a gracious estimation," But lest any one should
seize on these expressions as an occasion for calumny, I say,
that I acknowledge, " the righteousness of Christ is imputed
to us ;" because I think the same thing is contained in the
following words of the Apostle, " God hath made Christ to be
sin for us, that we might be made the righteousness of God
in Him." (2 Cor. v, 21.)
2. I have said, that I disapprove of the Second enunciation,
" the righteousness of Christ is imputed to us for righteous-
ness." And why may not I reject a phrase which does not
occur in the Scriptures, provided I do not deny any true \_sen-
suTTh] signification which can be proved from the Scriptures ?
But this is the reason of my rejection of that phrase, " What-
ever is imputed for righteousness, or to righteousness, or
instead of righteousness, it is not righteousness itself strictly
and rigidly taken. But the righteousness of Christ, which He
hath performed in obeying the Father, is righteousness itself
strictly and rigidly taken. Therefore, it is not imputed for
righteousness," For that is the signification ot the word " to
impute," as Piscator against Bellarmine, when treating on
justification, (from Rom. iv, 4,) has well observed and satis-
factorily proved.
The matter may be rendered clearer by an example. If a
man who owes another a hundred florins, pays this his cred-
itor the hundred which he owes, the creditor will not speak
APOLOGY OR DEFENCE. 357
with correctness if he says, " I impute this to you for pay-
ment." For the debtor will instantly reply, " 1 do not care
any thing about your imputation ;" because he has truly paid
the hundred florins, whether the creditor thus esteems it or
not. But if the man owe a hundred florins and pay only ten,
then the creditor, forgiving him the remainder, may justly
say, " I impute this to you for full payment ; I will recpiirc
nothing more from you." This is the graciouss [<mthnatio]
reckoning of the creditor, which the debtor ought also to ac-
knowledge with a grateful mind. It is such an estimation as
I understand as often as I speak about the imputation of the
righteousness which is revealed in the Gospel, whether the
obedience of Christ be said to be imputed to us, and to be
our righteousness before God, or whether faith be said to be
imputed for righteousness. There is, therefore, a crafty design
latent in this confusion. For if I deny this, their enunciation,
they will say I deny that the rif/hteoiisness of Christ -is im-
pided to us. If I assent to it, I fall into the absurdity of
thinking that the righteousness of Christ is not righteousyiess
itself. If they say, that the word " impute" is received in a
different acceptation, let them prove their assertion by an ex-
ample ; and when they have given proof of this, (which will
be a work of great difficulty to them,) they will have effected
nothing. For " the righteousness of Christ is imputed to us
by the gracious estimation of God." It is imputed, therefore,
either by the gracious estimation of God for righteousness ; or
it is imputed by \non gratiosa] his non-gracious estimation.
If it be imputed by Ilis gracious estimation for righteousness,
(which must be asserted,) and if it be imputed by Ilis non-
gracious estimation ; then it is apparent, in this confusion of
these two axioms, that the word "impute" must be undei"stood
ambiguously, and that it has two meanings.
3. The TmRD is thus enunciated : " Faith, or the act of be-
lieving, is imputed for righteousness," which are my own
words. But omitting my expressions, they have substituted
for them the phrase, " The act of believing justifies us." I
should say, " Tliey have done this in their simplicity^'''' if I
thought they had not read the fourth chapter of the Epistle to
358 JAMES AEMIOTUS.
the Romans, in wliicli this phrase is used eleven times, " Faith,
or the act of believing, is imputed for righteousness." Thus
it is said in the third verse, "Abraham believed God, and it
vs^as imputed unto him for righteousness ; that is, his Relieving
was thus imputed. Our brethren, therefore, do not reprehend
ME, but the APOSTLE, who has employed this phrase so many
times in one chapter, and who does not refrain from the use
of the other pharse, "to be justified hy faith and through
faith," in the third and fifth chapters of the same epistle.
They ought, therefore, to have reprehended, not the phrase
itself, but the signification which I attach to it, if I explain it
in a perverted manner. Thus incorrectly should I seem to
have explained the Apostle's j^hrase if I had said, " the right-
eousness of Christ is not imputed to us or does not justify us,
but faith, or the act of believing, does." But I have already
replied, that this assertion concerning me is untrue, and I have
declared that I believe both these expressions to be true, " the
righteousness of Christ is imputed to us," and '"''faith is impu-
ted for righteousness." When they place these phrases in op-
position to each other, they do this, not from the meaning
which I affix to them, but from their own ; and, therefore, ac-
cording to the signification which they give to them severally,
they fabricate this calumny, which is an act of iniquity. But
they will say, that I understand this phrase, " Faith is impu-
ted for righteousness," in its jproper accej)tatlon, when it must
be figuratively understood. This they ought, therefore, to
have said, because this alone is what they were able to say
with truth. Such in fact are my real sentiments on this sub-
ject ; and the words make for the proper acceptation of the
phrase. If a figure lies concealed under it, this ought to be
proved by those who make the assertion.
APOLOGY OE DEFENCE. 359
AETICLE XXY. (V.)
The whole of that in which we appear l)efore God^ justifies
us. But we appear before God^ not only hy Faith^ hut also
hy Worlis. Therefore.^ we are justified before God^ not only
hy Faith., hut likewise hy Works.
ANSWER.
A man wlio is ignorant of those things which [aguntur'] are
here the order of the day, and who reads this article, will un-
doubtedly think, that, in the point of justification, I tavor the par-
ty of the Papists, and am their professed defender. Nay, he will
suppose, that I have proceeded to such a pitch of impudence,
as to have the audacity to maintain a conclusion directly con-
trary to the words of the Apostle, who says, " AVe conclude,
therefore, that a man is justified by faith, without the works of
the law." But when he shall understand the origin of this
article, and why it is charged on me, then it will be .evident to
him that it arises from calumny and from a corruption of my
words. I deny, therefore, that I made that syllogism, or
ever intended to draw that conclusion, or to propound those
things from which such a conclusion might be deduced.
This brief defence would sufiice for all upright minds, to
give a favorable interpretation, if perchance anything had been
spoken which could give occasion to unjust suspicion. But it
will be labor well bestowed, for me to transcribe ray own
words from a certain disputation on Justification, from which
this article has been taken ; that it may appear with what kind
of fidelity they have made their extract. The Ninth Thesis
in it is thus expressed :
" From these things, thus laid down according to the Scrip-
tures, we conclude, that Justification, when used for the act
of a judge, is eitlier jmrely the imputation of righteousness,
l^factam'] bestowed, through niercy from the throne of grace
in Christ the Propitiation, on a sinner, but on one who be-
lieves; or that man is justified before God, of debt., according
360 JAMES AEMINTUS.
to the rigor of justice, without any forgiveness. Because the
Papists deny the hitter, they ought to concede the former.
And this is so far true, that, how highly soever any one of the
saints may be endowed with faith, hope, and charity, and how
numerous soever . and excellent may be the works of faith,
hope, and charity, which he has performed, yet he will not
obtain from God, the judge, a sentence of justification, unless
He quit the tribunal of His severe justice, and place Himself
in the throne of Grace, and out of it pronounce a sentence of
absolution in his favor, and unless the Lord of his mercy and.
pity, graciously account for righteousness the whole of that
good with which the saint appears before Him. For woe to a
life of the greatest innocence, if it be judged without mercy !
This truth even the Papists seem to acknowledge, who assert,
that the works of the saints cannot stand before the judgment
of God, miless they be ' sprinkled with the blood of Christ.' "
{Public Disjput. XIX.)
Thus far my Thesis. Could any person imagine that the
major in this article can, according to my sentiments and de-
sign, be deduced from it ? " The whole of that in which we
appear before God, justifies ns ;" how can this be deduced,
when I say, " that not even this good, which the Papists are
able or know how to attribute to the most holy men, can ob-
tain from God a sentence of justification, unless He, through
mercy from the throne of grace, reckon this graciously for
righteousness." Who does not perceive, that I grant this
tlirough sufferance and concession?" "God considers and
esteems for righteousness all this good in which, the Papists
say, the saints appear before God." I yield this, that I may
the more firmly confute them ; and I thus obtain, " that not
even that total can be accounted for righteousness, except gra-
ciously and through mercy." This conduct is real malignity,
and a violent detortion of my words ; on account of which I
have indeed no small occasion given to me of complaining
before God of this injury. But I contain myself, lest my
complaint to God should be detrimental to their souls ; I
would rather beseech God to be pleased to grant them a better
mind.
APOLOGY OR DEFENCE. 361
The matter, with regard to me, stands thus ; as if any one
shoiihl say to a Monk or a Pharisee, who was boasting of his
virtues and works, of liis faith, hope, love, obedience, volun-
tary chastity and similar excellences: "Oman! uidess God
were to omit the severity of his [J udlcii] justice, and unless
from the throne of Grace, He were to pronounce a sentence of
absolution concerning thee, uidess He were graciously to reck-
on all that good of thine, however great it may be, and thus
to account it for righteousness, thou wouldst not be able to
stand before Him, or to be justified." I declare, and before
Christ I make the declaration, that this was my [mentem']
meaning. And every man is the best interpreter of his own
expressions. But let it be allowed, that I have said these
things from my own sentiments ; was this proposition [of their
fabrication] to be deduced from my words ? If it was, they
ought to have proceeded thus according to scientific method.
They ought to have briefly laid down the enunciation which I
employed, and which might be in this form : " Unless God
graciously account for righteousness the whole of this good in
which a saint appears before Him, that saint cannot be justi-
fied before God." From which will be deduced this aflirma-
tive proposition, " If God graciously accounts for righteous"
ness this good in which a holy man appears, then this holy
man can be justified before God," or "he will then be justified
before God." The word " the whole," has a place in the neg-
ative proposition; because it conduces to the exaggeration.
But it ought not to have a place in that which is aftirmative.
Let this question, however, have a place here : Why have my
brethren omitted these words ? " The Lord graciously of his
merc3', from the throne of his Grace, having omitted the sever-
ity of judgment, accounts that good for righteousness." And
why have they proposed only these ? " The whole of that in
which we appeal* before God, justifies us." This is, indeed,
not to deny the fact ; but a pretext is thus sought for calumny,
under the equivocation of the word "justifies," as justification
may be either of grace, or of debt or severe judgment. But I
liave excluded that which is of dcht or severe judgment from
my expressions, and have included only thejmtijication wliich
362 JAMES AEMIOTIIS.
is of grace. Let these remarks suffice for the major proi^o-
sition.
I now proceed to the assumption that thej have subjoined
to this proposition, which is theirs and not mine. It reads
thus : " Bat we appear before God, not only by Faith, but also
by Works." Then is it your pleasure, my brethren, to apyea/r
thus hefore God? David was not of this opinion, when he
said : " Enter not into judgment with thy servant. For in
thy sight shall no man living be justified," or " shall justify
himself." (Psalm cxliii, 2.) Which is thus rendered by the
Apostle Paul, " For by the works of the law shall no flesh be
justified." (Gal. ii, 16.) But perhaps you will sr.y, that you
do not appear before God " by the works of the law, but by
works jjroduced from faith and love^ I wish you to explain
to me, what it is to appear hy faith^ and what to appear hy
works ; and whether it can jjossibly happen, that a man may
appear hotli hy faith and works. I know, the saints who will
be placed before the tribunal of the Divine Justice, have had
Faith, and through Faith have peformed good Works. But,
I think, thej^ appear and stand before God with this confidence
or trust, " that God \_proposuit'] has set forth his Son Jesus
Christ as a propitiation through Faith in his blood, that they
may thus be justified by the Faith of Jesus Christ, through the
remission of sins." I do not read, that Christ is constituted a
proj^itiation through Works in his blood., that we may also he
justified hy Works.
My desire indeed is, to appear before the tribunal of God
thus, [with this confidence or trust in Christ, as a propitiation
through Faith in his blood] and " to be graciously judged through
mercy from the throne of grace." If I be otherwise judged, I
know I shall be condemned ; which sore judgment may the
Lord, who is full of clemency and pity, avert according to his
great mercy, even from you, my brethren, though you thus
speak, whether the words which you use convey your own
meaning, or whether you attribute this meaning to me. I also
might thus draw wonderful conclusions from this assumption,
which is laid down, if an accusation were to be set aside by
retaliation or a recriminating charge, and not by innocence.
ATOLOGY OR DEFENCE. 3G3
But I will not resort to such a course, lest I seem [paria re-
ferre] to return evil for evil ; though I might do this with a
somewhat greater show of reason.
AETTCLE XXYI. (YI.)
Faith is not the instrument of JustiJiGation.
ANSWER.
In the enunciation of this article is given another proof of
desperate and {j)rofilgatcn\ finislied negligence. What man is
so utterly senseless as universally to deny, that Faith can be
called " an instrument," since it receives and apprehends the
promises which God has given, and does also in this way
concur to justification ? But who, on the other hand, will
venture to say, that, in the business of justification, faith has
no other relation than that of an instrument ? It should there-
fore be explained, how faith is an instrument, and how, as an
instrument, it concurs to justification.
It is, at least, not the instrument of God ; not that which
He uses to justify us. Yet this is the meaning first intended
to be conveyed by these words, when rigidly taken. For God
is the primary cause of justification. But since justification
is an estimate of the mind, although made at the command of
the will, it is not performed by an instrument. For it is when
God wills and acts by his power, that He employs instruments.
Then, in these words, " Believe in Christ, and thy sins shall
be forgiven thee," or, which is the same thing, " and thou
shalt be justified ;" I say, that faith is tlie r€<imTeincnt of God^
and the act of tJie lelievcr when he answers the requirement.
But they will sa}', " that it is the act of apprehending and
accepting, and that therefore, this faith bears relation to an
instrument." I reply, faith as a quality has in that passage
relation to the mode of an instrument ; but the acce])tance or
apprehension itself is an act, and indeed one of obedience
364 JAMES AKMINTUS.
yielded to the gospel. Let that phrase likewise which is so
often used by the Apostle in Komans iv, be seriously consid-
ered, " Faith is imj^uted for righteousness." Is this faith as
a7i instrument^ or as an act? St. Paul resolves the question,
by a quotation from the book of Genesis, when he says, " Abra-
ham believed God, and it was imputed to him for righteous-
ness." The thing itself, as it is explained by our brethren,
also solves the question. " Faith is imputed for righteousness
on account of Christ, the object which it apprehends." Let
this be granted. Yet the apprehending of Christ is nearer
than the instrument which apprehends, or by which Fie is
apprehended. But apprehending is an act ; therefore, faith,
not as it is aii instrument^ but as it is an act^ is imputed for
righteousness, although such imputation be made on account
of Him whom it apprehends. In brief, \j)otentia] the capa-
bility or the quality by which any thing is apprehended, and
the apprehension itself, have each relation to the object which
is to be apprehended, the former a onediate relation, the latter
an immediate. The latter, therefore, is a more modest met-
onymy, as being derived from that which is nearer ; even
when it is granted that this phrase, " it is imputed for right-
eousness"— must be explained by a metonymy. The man,
then, who says, " the act of faith is imputed for righteousness,
does not deny that faith as an instrument concm-s to justifica-
tion.
It is evident, therefore, from this answer, that our brethren
fabricate and " get up" articles of this kind without the least
care or solicitude, and charge me with them. This, I think,
will be acknowledged even by themselves, if they examine
how they manufactured those nine questions which, two years
ago, by the consent of their Lordships the Curators of our
University, they endeavored to offer to the Professors of Di-
vinity, that they might obtain their reply to them. Gravity
and sobriety are highly becoming in Divines, and serious solic-
itude is required to the completion of such great matters as
these.
ATOLOGY OK DEFENCE. 3G5
AETICLE XXVn. (YII.)
Faith is not the jmre gift of Ood^ hut depends parlhj on
the grace of God., and imrtl'j on tlid powers of Free Will ;
that, if a man wiU, lie may helieve or not helieve.
ANSWER.
I NE\'^R said this, I never thought of saying it, and, relying
on God's grace, I never will enunciate my sentiments on mat-
ters of this description in a manner thus desperate and con-
fused. I simply affirm, that this enunciation is false, " faith
is not the pure gift of God ;" that this is likewise false, if
taken according to the rigor of the words, " faith depends
partly on the grace of God, and partly on tlie powers of free
will ;" and that this is also false when thus enunciated, " If a
man will, he can believe or not believe." If they suppose,
that I hold some opinions from which these assertions may by
good consequence be deduced, why do they not quote my
words ? It is a species of injustice to attach to any person
those consequences, which one may frame out of his words,
as if they were his sentiments. But the injustice is still more
flagrant, if those conclusions cannot by good consequence be
deduced from what he has said. Let my brethren, therefore,
make the experiment, whether they can deduce such consecta-
ries as these, from the things which I teach ; but let the ex-
periment be made in my company, and not by themselves in
their own circle. For that sport will be vain, equally void of
profit or of victory ; as boys sometimes feel, when they play
alone with dice for what already belongs to them.
For the proper explanation of this matter, a discussion on
the concwreiice and agreement of Divine grace and of free
will, or of the human will, would be required ; but because
this would be a labor much too prolix, I shall not now make
the attempt. To explain the matter I will employ a simile,
which yet, I confess, is very dissimilar ; but its dissimilitude
is greatly in favor of my sentiments. A rich man bestows, on
366 JAMES AEMmrcs.
a poor and famishing beggar, alms by which he may be able
to maintain himself and his family. Does it cease to be a pure
gift, because the beggar extends his hand to receive it ? Can
it be said with propriety, that " the alms depended partly on
the liberality of the Donor, and partly on the liberty of the
Receiver," though the latter would not have possessed the
alms unless ho liad received it by stretching out his hand ?
Can it be correctly said, J^mi^^e the beggar is alioays jprepared
to receive^ that " he can have the alms, or not have it, just as
he pleases ?" If these assertions cannot be truly made about
a beggar who receives alms, how much less can they be made
about the gift of faith, for the receiving of which far more acts
of Divine grace are required ! This is the question which it
will be requisite to discuss, " what acts of Divine grace are
required to produce faith in man?" If I omit any act which
is necessary, or which concurs, [in the production of faith,] let
it be demonstrated from the Scriptures, and I will add it to the
rest.
It is not our wish to do the least injury to Divine grace, by
taking from it any thing that belongs to it. But let my
brethren take care, that they themselves neither inflict an in-
jury on Divine justice, by attributing that to it which it
refuses ; nor on Divine grace, by transforming it into some-
thing else, which cannot be called grace. That I may in one
word intimate what they must prove, such a transformation
they effect when they represent " the sufficient and efficacious
grace, which is necessary to salvation, to be irresistible," or as
acting with such potency that it cannot be resisted by any free
creature.
APOLOGY OK DEFENCE. 367
ARTICLE XXVIII. (Yin.)
The grace sufficient for salvation is conferred on the Elect ^
and on the Non-elect ; that^ if they will^ they may lelieve or
not helicve^ may he saved or not saved.
ANSWER.
OuK brethren here also manifest the same negligence.
They take no pains to know what my sentiments are ; they are
not careful in examining what truth there is in my opinions ;
and they exercise no discretion about the words in which they
enunciate my sentiments and their own. They know that I
use the work " Election" in two senses, (i.) For the decree
by which God resolves to justify believers and to condemn
unbelievers, and which is called by the Apostle, " the purpose
of God according to election." (Rom. ix, 11.) (ii.) And for
the decree by which He resolves to elect these or those nations
and men with the design of communicating to them the means
of faith, but to pass by other nations and men. Yet, without
this distinction, they fasten these sentiments on me ; when, by
its aid, I am enabled to affirm, not only, "sufficient grace is
conferred on, or rather is offered to, the Elect and the ]N'on-
elect ;" but also, " sufficient grace is not ofiered to any except
the Elect." (i.) " It is offered to the Elect and the E'en-elect,"
because it is offered to unbelievers, whether they will after-
wards believe or not believe, (ii.) " It is offered to none
except the Elect," because, by that very thing which is offered
to them, they cease to be of the number of those of whom it is
eaid, " He suffered them to walk in their own ways ;" (Acts
xiv, 16 ;) and, " He hath not dealt so with any nation."
(Psalm cxlvii, 20.) And who shall compel me to use words
of their prescribing, unless proof be brought from scripture
that the words are to be thus and in no other way received ?
I now proceed to the other words of the article. " That, if
they will, they may believe or not believe, be saved or not
saved." I say, in two different senses may these words be
368 JAMES AEMTNIUS.
received, " if they will, they may believe," that is, either by
their own j)Owers, or as they are excited and assisted by this
grace. " Or the}^ may not believe," while rejecting this grace
by their own free will, and resisting it. " They may be saved
or not saved," that is, saved by the admission and right use
of grace, not saved by their own [?nalltla'] wickedness, reject-
ing that without which they cannot be saved.
To the whole together I replj^, that nothing is declared in
these words, in whatever manner they may be understood,
which St. Augustine himself and his followers would not will-
ingly have acknowledged as true. I say, in these words are
enunciated the very sentiments of St. Augustine ; yet he was
the chief champion against the Pelagian heresy, being ac-
counted in that age its most successful combatant. For in his
ti-eatise on nature and grace^ (c. 67,) St. Augustine speaks
thus: "Since He is every where present, who, by many
metliods through the creature that is subservient to Ilim as
his Lord, can call him who is averse, can teach a believer, can
comfort him who hojtes, can exhort the diligent man, can aid
him who strives, and can lend an attentive ear to him who
deprecates ; it is not imputed to thee as a fault, that thou art
unwillingly ignorant, but that thou neglectest to enquire after
that of which thou art ignorant ; not that thou dost not collect
and bind together the shattered and wounded members, but
that thou despisest Him who is willing to heal thee." The
book entitled " The Vocation of the .Gentiles^'''' which is
attributed with a greater semblance of probability to Prosper,
than to St. Ambrose, has the following passage : " On all men
has always been bestowed some measure of heavenly doctrine,
which, though it was of more sparing and hidden grace, was
yet sufficient, as the Lord has judged, to serve some men for a
remedy, and all men for a testimony." {Lih. 2. c. 5.) In the
commencement of the ninth chapter of the same book, he ex-
plains the whole matter by saying : " The Grace of God has
indeed \jprincijpaliter\ the decided pre-eminence in our justi-
fications, persuading us by exhortations, admonishing us by
examples, affrighting us by dangers, exciting us by miracles,
by giving understanding, by inspiring counsel, and by illu-
APOLOGY OR DEFENCE. 369
minating the heart itself and imbuing it with the affections of
faith. But the will of man is likewise sulijoiued to it and is
united with it, which has been excited to tliis by the before-
mentioned succors, that it may co-operate in the Divine work
witliiu itself, and may begin [excrcere ad merituiji] to follow
after the reward which, by the heavenly seed, it has conceived
for the object of its desire, ascribing the failure to its own mu-
tability, and the success (if the issue be jirosperous) to the aid
of grace. This aid is afforded to all men, by innumerable
methods both secret and manifest; and the rejection of this
assistance by many pei'sons, is to be ascribed to their negli-
gence ; but its reception by many x)crsons, is both of Divine
grace and of the human will."
I do not produce these passages, as if I thought that either
my brethren or I must abide by the sentiments of the Fathers,
but only for the purpose of removing from myself the crime of
Pelajnanism in this matter.
ARTICLE XXIX. (IX.)
Believers can perfectly fulfill the Law^ and live in the world
without sin.
ANSWER.
This is what I never said. But when a certain person once,
in a public disputation on the Baptism of Infants^ was en-
deavoring, by a long digression, to bring me to the point —
either to declare that believers could perfectly fulfill the law of
God, or that they could not — I declined an answer, but quoted
the opinion of St. Augustine, from the second book of his
Treatise On the demerits cmd 7'emission of sins, against the
Pelagians. That passage, I will here transcribe, that I may
defend myself against the charge of Pelagianism ; because, I
perceive that the men with whom I have to do,' consider even
these sentiments to be Pelagian, though they can on no ac-
count whatever, be reckoned such.
24 VOL. L
370 JAMES ARMmiUS.
St. Augustine says : " "We must not instantly with an in-
cautious rashness, oppose those who assert that it is possible
for man to be in this life without sin. For if we deny the pos-
sibility of this, we shall derogate both from the free will of
tnan^ which desires to be in such a perfect state by willing it ;
and from the power or mei'cy of God^ who effects it by the
assistance which He affords. But it is one question lohether it
he possible, and another whether such a man actually exists.
It is one question, if such a perfect Tnan is not in existence
when it is possible, why is he not ? And it is another, not
only whether there is any one who has never had any shi at
all, but likewise, whether there could at any time have been
such a man, or that it is now possible f In this fourfold pro-
posal of questions, if I be asked ' is it possible for a man to
exist in the present life without sin V I shall confess, that it is
possihle by the grace of God, and by m.an's free will.'''' (Cap. 6.)
In another of his works, St. Augustine says : "Pelagius dis-
putes correctly, that they confess it not to be impossible, by the
very circumstance of either many or all persons wishing to do
it; [perfectly to fulfill the law of God;] but let him confess
whence it is possible, and peace is instantly established. For
the possibility arises from the grace of God through Christ
Jesus," (fee. {On Nature and Grace, against the Pelagians,
cap. 59, 60.) And in a subsequent passage :^ " For it may be
made a question among true and pious Christians, has there
ever been, is there now, or can there be, in this life, any man
who lives so justly as to have no sin at all ? Whosoever
doubts about the possibility of the existence of such a person
after this life, he is destitute of understanding. But I am un-
willing to enter into a contest, about this possibility even in
the present life." See the paragraphs which immediately suc-
ceed in the same chapter. And in the 69th chapter of that
work, he says : " By the very thing, by which we most firmly
believe that a just and good God could not command impossi-
bilities, we are admonished both of what we may do in things
easy of accomplishment, and of what we may ask in matters
of difficulty ; because all things are easy to charity," &c.
I do not oppose this opinion of St. Augustine ; but I do not
APOLOGY OR DEFENCE. 371
enter into a contest about any part of the wliole matter. For
I think the time may be fur more happily and usefully era-
ployed in ])rayei'8 to obtain what is lacking in each of us, and
in serious admonitions that every one endeavor to proceed and
to press forward towards the mark of perfection, tlian when
spent in such disputations.
But my brethren will say, that in the 114th question of our
Catechism this very subject is treated, and that it is there
asked, " Can those persons who are converted to God, perfectly
observe the Divine Commands ?" The answer subjoined is,
[f)2mi?ne,'] "By no means." To this observation I reply, that
I do not say anything against it ; but that the reason of the
negative answer [or scriptural proof added] is about the act^
when the question itself is about the possihility • and that,
therefore, from this, nothing is proved. It is also well known
that this answer had been rejected by some persons ; and that
it was only by the intervention of the brethren, who added an
explanation to it, that it afterwards obtained the api>robation
of the same individuals. But I shall be perfectly willing to
enter into a conference with my brethren al)out this matter,
whenever it sliall be convenient ; and I hope we shall easily
agree in opinion.
AETICLEXXX. (X.)
It may admit of discussion^ whether Semi-Pelagianism is not
real Christianity.
AN8^VER.
In a certain lecture I said, that it would be easy, under the
pretext of Pelagianism, to condemn all those things of which
we do not approve, if we may invent [semi^ hnlf^ quarter^
three-fourths^ four-fifths Pela<jianism^ and so upwards. And
I added, that it might admit of discussion, whether Semi-Pe-
Idgianism is not real Christianity/. By these remarks it was
372 JAMES AEMDmJS.
not my wish to patronize Pelagian doctrine ; but I was desi-
rous to intimate, that something might be accouunted as Semi-
Pelagianism which does not depart from the truth of Christian
doctrine. For as, when a departure is once made from the
truth, the descent towards falsehood becomes more and more
rapid ; so, by receding from falsehood, it is possible for men
to arrive at truth, which is often accustomed to stand as iliQ
mean between two extremes of falsehood. Such indeed is the
state of the matter in Pelagianism and Manicheism. If any
man can enter on a middle way between these two heresies,
he will be a true Catholic, neither inflicting an injury on
Grace, as the Pelagians do, nor on Free Will as do the Mani-
chees. Let the Refutation be perused which St. Augustine
wrote against both these heresies, and it will appear that he
makes this very acknowledgement. For this reason it has hap-
pened, that, for the sake of confirming their different opinions,
St. Augustine's words, when writing against the Manichees,
have been frequently quoted by the Pelagians ; and those
which he wrote against the Pelagians, have been quoted by
the Manichees.
This, therefore, is what I intended to convey ; and that my
brethren may understand my meaning, I declare openly, "that
it will be quite as easy a task for me to convict the sentiments
of some among them of Manicheism, and even of Stoicism, as
they will be really capable of convicting others of Pelagian-
ism, whom they suspect of holding that error." But I wish
us all to abstain from odious names of this description, as they
are employed without producing any benefit. For he who is
accused will either deny that his sentiments are the same as
those of Pelagius ; or, if he acknowledges the existence of a
similarity, he will say that Pelagius was wrongly condemned
by the Church. It would be better then to omit these epithets,
and to confer solely about the matter itself ;imless, approaching
to the opinion of the Papists, we hold that what has once been
determined by the Church, cannot be drawn into controversy.
ATOLOGY OR DEFENCE. 37S
ARTICLE XXXL (XI.)
It is not correctly said in the Catechism^ that " God is a/n-
gry with us for [inriata] hirth-shis ^''^ hecaiise original sin is a
jninishment. But whatever is a punishment is not properly
a sin.
ANSWER.
Is'carlj two months ago, a certain minister of God's word,
came to me, desirous, as he declared, to confer with me about
the opinion which I held concerning the Catechism and
Dutch Confession being subjected to examination in our Na-
tional Sjnod. On this subject we had some conversation to-
gether, and I concluded the expression of my opinion with
this syllogism : " Every human writing which is not [auT-o'zrfi?ou]
in itself entitled to implicit credit, not authentic, and not di-
vine, may be examined, and indeed ought to be ; when it can
be done in order, and after a legitimate manner, that is, in a
Synod, to which [the consideration of] these writings belongs.
But such productions are the Catechism and our Confession.
Therefore, they may and ought to be subjected to examina-
tion." When he had wearied himself in opposing a few
things to this syllogism, which I soon dispersed by the clearest
light of truth, he began to enquire what [objections] they were
which I had against the Confession and Catechism ; I replied,
that I had nothing against those formularies, for that would
be an act of prejudging, which I would not take upon myself;
but that there were matters in those two jjroductions, about
which it was my wish to confer in a legitimate and orderly
manner, with my brethren at their own time, in a Synod,
whether on every point they be agreeable to the scriptures, or
whether they dissent in any respect from them. For this pur-
pose, that if, after a serious and strict examination, they be
found t(j agree with the scriptures, they may be ap])rovcd and
confirmed by recent and fresh sanctions ; or that, if found to
dissent from them, they may be corrected as commodiously as
possible.
374 JAMES AEMINIUS.
He became urgent with me, therefore, and requested that I
would disclose to him those points about which I was desirous
to confer ; and he declared, that he asked this favor for no
other reason than that he might be able himself to think seri-
ouslj about them. Unwilling positively to deny this his re-
quest, I began to produce some parts of the Confession, and
esj)ecially the fourteenth Article. But he said, " that he made
small account of this, because he thought something might
easily be discovered in the Confession, which did not perfectly
and in every respect correspond with the scriptures, at least
with regard to its phraseology, for it was the composition
of only a few persons, and in fact was written in the earliest
times of the Reformation from Popery ; and that he perceived
very little danger in the Confession being corrected in some
passages, since it was not much in use among the people."
But when he began to be still more urgent concerning the
Catechism, desirous in that particular likewise to gratify him,
I adduced some passages, and, among others, the answer to
the tenth question, in which God is said " by horrid methods
to be angry both on account of birth-sins, and on account of
those also which we ourselves commit," &c. I said two things,
in these words, might admit of discussion, (i.) Whether we
could correctly call this universal taint in our nature " birth-
sins" in the plural number. I had scarcely made this remark,
when he, without waiting for any further explanation, said,
" that on one occasion, while he was explaining the Catechism
to some students, he had himself begun to think whether it
was a good and proper phrase ; but that he had defended it
by this argument — The Catechism employs the plural number
on account of 07'iginal siji itself and on account of the sin
co^nmitted ly Adam which was the cause of that original sinP
But as I considered that kind of defence to be unworthy of any
confutation, I said, it was better for him at once to own that
these words required emendation, than to give such an ex-
planation of them. After this conversation, I added another
remark. (2.) It may admit of discussion, whether God could
be angry on account of original sin which was born with us,
since it seemed to be inflicted on us by God as a punishment
ATOLOQY OR DEFENCE. 375
of the actual sin which had beeu committed by Adam and
by us in Iliui. For, in that case, the progress would be infi-
nite, if God, auijry on account of the actual sin of Adam, were
to punish us with this original sin ; were lie again to be angry
with us for this original sin, and inflict on us anotlier punish-
ment ; and, for a similar cause were He a third time to be
angry on account of that second punishment which had been
inflicted, guUt and punishment thus mutually and frequently
succeeding each other, without the intervention of any actual
sin. When to tliis observation he replied, " that still it was
sin^ I said, I did not deny that it was shi, but it was not
actual sin. And I quoted the seventh chapter of the Epistle
to the Romans.^ in which the Apostle treats on the sin, and
says that " it produces in the unregenerate all manner of con-
cupiscence," thus intimating that we must distinguish between,
actual sin, and that which was the cause of other sins^ and
which, on this very account might be denominated "sin."
Matters were at that interview discussed between us in this
placid manner, and for the purpose which I have just stated ;
and I know that I never S2:»oke upon this subject in any other
place. Yet this our conversation was related to a certain learned
man, the very same day on which it occurred, either by the
minister himself, or by some one who had heard it from him.
I had it from the lips of this learned man himself, who ui-ged
it against me as an objection, within a few days after the min-
ister and I had held this discourse : for the minister had resi-
ded at this learned man's house, during his stay in Ley den.
Is it equitable that things which are thus discussed among
brethren for the sake ot conference, should be instantly dissem-
inated, and publicly proclaimed as heretical ? I confess that
I am devoid of all discernment, if such conduct as this is not
the very violation of the law of all familiarity and friendship.
Tet these are the persons who complain, that I decline to con-
fer with them ; that, when I am calmly asked, I refuse to
declare my sentiments ; and that I hold their mindrf in sus-
pense !
To this article, therefore, I briefly reply : It is ftilse that
I said, " that this is not correctly expressed in the Catechism."
376
JAMES AEMESnUS.
For I told that minister openly, \nonferre prcejudicium^ that
I would not prejudge the matter ; that I was desirous to wait
for the judgment of my brethren on matters of this kind, and
on others which were comprised in the Catechism and Confes-
sion; and that, after things had been thus maturely and
accurately weighed, something determinate might be con-
cluded.
But a previous conference of this description seems to be
attended with some utility on this account, it prevents any
man from offering to the Synod itself for examination and ab-
judication those matters which, by such a i)rivate conversation
as this, he might understand to have no difficulties in them.
Let the brethren recall to mind what was asked of the Pro-
fessors of Divinity in our University, by the Synod of South
Holland, held at Gorchum, and let them compare it among
themselves. We are asked diligently to read through the^
Confession and Catechism, and, if we find anything in them
which merits animadversion, to announce the same seasonably
and in order. And this, on my own part, I j^romised to do. For
this purpose, is not a private conference with brethren highly
useful, that what can be removed by it may not be proposed
to the Synod for discussion ? But that minister and I had
known each other for many years ; I had also long held epis-
tolary correspondence with him, and had conversed with him
on the articles of faith. On this account therefore, I thought
that I ought to com]3ly with his request, as an experiment
whether he could expedite the affair.
CONCLUSION.
This then is the answer which I have thought proper to make,
at present, to the Thiett-one Articles that have been objected
against me. If I have not given satisfaction by it to some
men, I am prepared to confer in order with any of them upon
these subjects and others which pertain to the Christian Reli-
gion, for this purpose, that we may either agree in our senti-
APOLOGY OR DEFENCE. 377
merits ; or, if this resnlt cannot be obtained by a conference,
that we bear with each other, when it has become evident how
far we severally proceed together in the matter of religion, and
what things they are of which we approve or disapprove, and
that these points of difference are not of such a description m
to forbid professoi^s of the same religion to hold difi'ercnt sen-
timents about them.
Some persons perhaps will reproach me with " appearing
sometimes to answer with doubt and desitation, when it is the
duty of a Divine and a Professor of Theology to be fully per-
suaded about those things which he will teach to others, and
not to fluctuate in his opinions." To these persons I wish to
reply.
1. The most learned man, and ho who is most conversant
with the Scriptures, is ignorant of many things, and is always
but a scholar in the school of Christ and of the Scriptures.
But one, who is thus ignorant of many things, cannot, without
hesitation, give answer in reference to all things about which
an opportunity or necessity for speaking is presented either by
adversaries or by those who wish to ask and ascertain his sen-
timents by private or public conference and disputation. For
it is better for him to speak somewhat doubtfully, than [affiriTi-
anter'\ dogmatically, about those things of which he has no
certain knowledge ; and to intimate that he himself requires
daily progress, and seeks for instruction as well as they. For
I think no one has jjroceeded to such a pitch of audacity, as
to style himself a master that is ignorant of nothing, and that
indulges no doubts about any matter whatever.
2. It is not everything which becomes a subject of contro-
versy that is of equal ini})ortance. Some things are of such a
nature as to render it unlawful for any man to feel a doubt
concerning them, if he have any wish to be called by the name
of Christian. But there are other things which are not of the
same dignity, and about which those who treat on catholic
sentiments [such orthodox doctrines as are held by all real
Christians,] have dissented from each other, without any breach
of truth and Christian peace. Of what description those sub-
jects may be which are discussed in these Articles, and about
378 JAMES AEMTNTUS.
which I have appeared to answer with hesitation, and whether
they be of absohite necessity, may likewise become in due
time a topic of discussion.
3. My reply [to these thirty-one articles] is not iDcremptory :
Not that I have in them said anything against conscience, but
because I did not consider it requisite to bring forward, in the
first instance, all those things which I might be able to say.
I accounted my answer sufficient, and more than sufficient, for
all those objections, which have not the slightest foundation
on any reasons whatsoever ; not only because they were un-
truly charged against me, but because they did not impinge
against the truth of the Scriptures. In the greater number of
these Articles, I might have discharged the whole of my duty,
in sim23ly denying them, and in demanding proof. But I have
gone further than this, that I might in some degree give sat-
isfaction, and that I might besides challenge my brethren to a
conference, if they should think it necessary. This I will never
decline, provided it be lawfully instituted, and in such a man-
ner as to inspire hopes of any benefits to be derived from it.
If after that conference it be discovered that, either because I
am ignorant of necessary things which ought to be taught in
the Church and in the University ; or because I hold unsound
opinions about articles on which some importance is placed
for obtaining salvation and for the illustration of divine glory ;
or because I doubt concerning such things as ought to be de-
livered [asseveranter] dogmatically and inculcated with seri-
ousness and rigor, if for these reasons it be discovered that,
according to this our unhappy [natural] condition, I am un-
worthy to hold any office in the Church or University, (for
who is sufficient for these things?) I will, without reluctance,
resign my situation, and give place to a man possessed of
greater merit.
But I wish to advise my brethren, particularly those of them
who are my juniors, and who have not " their senses so much
exercised" in the Scriptures as to be enabled to deliver out of
those Scriptures determinate opinions about all things, that
they be not too bold in asserting anything, of which when re-
quired to give their reasons, they will be able with great dif-
APOLOGY OR DEFENCE. 379
ficulty to produce them ; uiid, besides, tliat they be sedulously
on their guard lest, after they have strenuously affirmed any-
thing which I call in doubt witliout employing the contrary
affirmation, and it be discovered that the arguments wliich I
emj)loy in justification of my doubts are stronger than those
on which they rely in that their affirmation, they incur the
charge of immodesty and arrogance among men of prudence,
and from this very circumstance be accounted unworthy of the
place which they hold with so much presumption. For it be-
comes a Bishop and a Teacher of the Church, not only to hold
fast the fiiithful word as he hath been taught, that he may be
able by his sound doctrine, both to exhort and to convince the
gainsay ers, (Titus i, 9, 7,) but likewise not to be given to self-
will, arrogance, and boldness. Into which faults novices easily
fall, (1 Tim. iii, 6,) who, "by their inexperience, are unac-
quainted with the vast difficulty with which the eye of the
inward man is healed, that it may be enabled to look upon its
sun ; with the sighs and groans by which we are able in any
small degree to attain to an understanding of God ; with the
labor necessary for the discovery of truth ; and with tlie diffi-
culty of avoiding errors." Let them consider, that nothing is
more easy for them, than not only to assert, but also to think,
tliat they have discovered tlie truth. But they will themselves
at lengtli acknowledge the real difficulties with which tlie dis-
covery is attended, when with seriousness and earnestness they
enter into a conference about the matters in controversy, and
have after a rigid examination discussed all those things which
may have been alleged on both sides.
NINE QUESTIONS.
EXHIBITED, BY THE DEPUTIES OF THE SYNOD, TO THEIR LORDSHIPS THE
CURATORS OF THE UNIVERSITY OF LEYDEN, FOR THE PURPOSE OF OB-
TAINING AN ANSWER TO EACH OF THEM FROM THE PROFESSORS OF DI-
VINITY; AND THE REPLIES WHICIIJAMES ARMINIUS GAVE TO TEEM, IN
NOVEMBER, 1605. AVITH OTHER NINE OPPOSITE QUESTIONS.
THE NINE QUESTIONS. NINE OPPOSITE QUESTIONS.
I. I.
Which is Jirst, 'Ei.viCTio's, or Faith tkuly Is the decree " for bestowing Faith on any
FOKESEEir, so that God elected his people ao- one," previous to tliat by which is appointed
cording to faith foreseen ? " the Necessity of Faith to salvation ?"
AliTSWER TO THIS QUESTION.
The equivocation in the word " Election," makes it impossi-
ble to answer this question in any other manner, than by dis-
tinction. If therefore " Election" denotes " the decree which
is according to election concerning the justification and salva-
tion of believers," I say Election is prior to Eaith, as being that
by which Faith is appointed as the means of obtaining salvation.
But if it signifies " the decree by which God determines to be-
stow salvation on some one," then Faith foreseen is prior to
Election. For as believers alone are saved, so only believers
are predestinated to salvation. But the Scriptures know no
Election, by which God precisely and absolutely has deter-
mined to save anyone without having first considered him as a
believer. For such an Election would be at variance with the
decree by which he hath determined to save none but believers.
NINB QUESTIONS. 381
n. 11.
If it he said, "that God, by his eter- Is "to tlctermino or direct all things and
nal decree, has determined and governs all every tliini:, even the dci)raved wills of men,
filings and ereri/ thing, even the depraved to appointed good ends," tlio same thing as
ttills of men, to [cerlos] appointed good " to determine that man bo made [citiovuti]
ends," does it follow from this, that God is corrupt, by which a way maj' bo opened for
Via author of sin t executing God's absolute decree concerning
damning some men through wrath, and saving
others tlirough mercy ?"
ANS^VER TO THIS QUESTION.
Sin is the transgression of the law ; therefore, God will be
the author of sin, if lie cause any man to transgress the law.
This is done by denying or taking away wliat is necessary for
fulfilling the law, or by impelling men to sin. But if this
" determination" be that of a will which is already depraved,
since it does not signify the denying or the removing of grace
nor a corrupt impelling to sin, it follows, that the consequence
of this cannot be that God is the author of sin. But if this
" determination" denote the decree of God by which He re-
solved that the will should become depraved, and that man
should commit sin, then it follows from this that God is the
author of sin.
HL m.
Does original sin^ of itself, render man If some men are condenmed eolaly oa ae •
[tcmn\ohnoxiousto eternal death, evemcitlL- count of the sin committed by Adam, and
Old the addition of any actual sinf Or is otliorson account of their rejection of the Gos-
tt« guilt of original sin taken away from all pel, are there not two peremptory decrees con-
and every one by the benejita of Christ the cerningtbe damnation of men, and twojudg-
Jfediator t ments, one Legal, the other Evangelical 1
ANSWER TO THIS QUESTION.
Tliose things which in this question are placed in opposition
to each other, easily agree together. For original sin can ren-
der man obnoxious to eternal death, and its guilt can be taken
away from all men by Christ. Indeed, in order that guilt may
be removed, it is necessary tliat men be previously rendered
382 JAMES AEamnns.
guilty. But to reply to eacli part se^jarately : It is perversely
said, that " original sin renders a man obnoxious to death,"
since that sin is the punishment of Adam's actual sin, which
punishment is preceded by guilt, that is, an obligation to the
punishment denounced by the law. With regard to the sec-
ond member of the question, it is very easily answered by the
distinction of the soliciting^ obtaining^ and the application of
the benefits of Christ. For as a j^articipation of Christ's be-
nefits consists in faith alone, it follows that, if among these be-
nefits " deliverance from this guilt" be one, believers only are
delivered from it, since they are those upon whom the wrath
of'God does not abide.
lY. lY.
Are the xcorks of the unregenerate, vihich Are a serious [•se?isii«] consciousness of sin,
proceed from thepoioers of nature, so pleas- and an initial fear so pleasing to God, that by
itig to God, as to induce Uim on account of tliem He is induced to forgive sins, and to cre-
them to confer supeniatural and saving ate a filial fear f
grace on those who perform them t
ANSWER TO THIS QUESTION.
Christ says, "To him that hath shall be given, and from
him that hath not shall be taken away even that which he
hath." Not, indeed, because such is the worthiness and the
excellence of the use of any blessing conferred by God, either
according to nature or to grace, that God should be moved by
its merits to confer greater benefits ; but, because such are the
benignity and liberality of God, that, though these works are
unworthy, yet He rewards them with a larger blessing. There-
fore, as the word [placeo] '''"'pleasing'''' admits of two meanings,
we can reply to the question proposed in two ways — either
affirmoMvchj^ if that word be viewed as signifying " to please,"
" to find favor in his eyes," and " to obtain complacency for
itself;" or negatively if '-'- placeo^'' be received for that which
it also signifies, " to please by its own excellence." Tet it
might be said, that good works are rewarded, in a moral view,
NIKE QUESTIONS. 383
not so nnich through the powers of nature, as by some opera-
tion in thein of the Holy Spirit.
y. V.
Can God now, in hU> own right, require Can God require that man to bcllevo In Jesus
faWi fr-om faUenman in Christ, lohiclt, he Christ, for whom llo has detcnnined by an
cannot hiiFe of hiimelff Bid does God he- absoluto decree that Christ sliould not die, and
stoic on (dl and every one, to whom tfie Goi- to wliom by the same decree lie has detcrmin-
pel is preac/ied, sujlcient grace by vohioh ed to refuse the grace necessary for believing ?
ih-ey may believe, if they icUl t
ANSWER TO THIS QUESTION.
The parts of this question are not opposed to each otlier ; on
the contrary, they are at the most perfect agreement. So that
the latter clause may be considered the rendering of a reason,
why God may require from fallen man faith in Christ, which
he cannot have of himself For God may require this, since
he has determined to bestow on man sufficient grace by which
lie may believe. Perhaps, therefore, the question may be
thus corrected : " Can God, now, in his own right, demand
from fallen man faith in Christ, which he cannot have of him-
self, though God neither bestows on him, nor is ready to be-
stow, sufficient grace by which he may believe ?" This ques- q (a
tion will be answered by a direct negative. God cannot by
any right demand from fallen man faith in Christ, which he
cannot have of himself, except God has either bestowed, or is
ready to bestow, sufficient grace by which he may believe if
he M iU. Nor do I perceive what is ftilse in that reply, or to
what heresy it has affinity. It has no alliance with the Pela-
gian heresy : for Pelagius maintained, that, with the exception
of the preaching of the Gospel, no internal grace is requii'ed
to produce faith in the minds of men. But what is of more
consequence, this reply is not opposed to St. Augustine's doc-
trine of Predestination ; " yet this doctrine of his, we do not
account it necessaiy to establish," as Innocent, the Roman
Pontiff, has observed.
384 JAMES AEMINIUS.
YI. VI.
le justifying faith the effect and the {pn- Can that be called a mere (;//#, ■which,
min] mere gift of God atone, who calls, illu- though offered by the pure liberality of Ilim
minutes, and reforms the icill? and is it •who makes the offer, is still capable of being
[proprinm] peculiar to the elect alone fro^n rejected by him to whom it is offered? But
aU eternity. does a voluntary acceptance render it unwor-
thy of the name of a gift t It may likewise
be asked, " Is faith bestowed on those who are
to be saved? Or is salvation bestowed on
those who have feith ?" Or can both these
questions be answered affirmatively in a differ-
ent respect ? If they can, how is it then that
there is not in those decrees a circle, in which
nothing is first and nothing last ?
ANSWER TO THIS QUESTION.
A double question requires a double answer. (1.) To the
first I reply, Faith is the eflect of God illuminating the mind
and sealing the heart, and it is his mere gift. (2.) To the
second I answer, by making a distinction in the word Election.
K it be understood as signifying Election to salvation / since
this, according to the scriptures, is the election of believers, it
cannot be said, "Faith is bestowed on the elect, or on those
who are to be saved," but that "believers are elected and
saved." But if it be received for the decree hy which God de-
termines variously to administer' the means necessary to salva-
tion / in this sense I say that Faith is the gift of God, which
is conferred on those only whom He hath chosen to this, that
they may hear the word of God, and be made partakers of
the Holy Spirit
YH. VH.
May every one icJio is a true 'believer te Does justifying faith precede, in the order of
assured in this life of his individual salva- nature, remission of sins, or does it not? And
tion ; and is it his duty to have this assu- can any man be bound to any other faith than
ranae ? that which j ustifies ?
ANSWEE TO THIS QUESTION.
Since God promises eternal life to all who believe in Christ,
it is impossible for him who believes, and who knows that he
NINE QUESTIONS. 385
believes, to doubt of liis own salvation, unless he doubts of
this willingness of God [to perform his promise.] But God
does not require him to he hettcr assured of his individual salva-
tion as [debiturn] a duty which must be performed to himself
or to Christ ; but it is a consequence of that promise, by which
God engages to bestow eternal life on him who believes.
yiii. VIII.
May trufi hflievfrs and elect personnel^ M;iy any man who lias faith and retains it.
ttrehj lose faith for a Sioson t arrive at snch a inoment, as, if lio were then
to (lio, he wouhl be damned ?
ANSWER TO THIS QUESTION.
Since Election to salvation comprehends within its limits
not only Faith, but likewise j)erseverance in Faith ; and since
St. Augustine says, " God has chosen to salvation those who
he sees will afterwards hclicve by the aid of his preventing or
preceding grace, and who will persevere by the aid of his sub-
sequent or following grace ;" lelievers and the elect are not
correctly taken for the same persons. Omitting, therefore, all
notice of the word " Election," I reply, believers are sometimes
[comjmratos'] so circumstanced, as not to produce, for a season,
any eftect of true faith, not even the actual apprehension of
grace and the promises of God, nor confidence or trust in God
and Christ ; yet this is the very thing which is necessary to
obtain salvation. But the apostle says, concerning faith, in
reference to its being a quality and a capability of believing,
"some, having cast away a good conscience concerning faith,
have made shipwreck."
IX. IX.
Can helUters under t/u; grace of the New May God, or may Uc not, require of those
[Tcsfamenti] Covfruint, perfecUy observe Vte wlio are partakers of the New [Testamenti]
law of God in thU life f Covenant, that the flesh do not lust against
the Spirit, as a duty corresponding with the
grace of that covenant ?
ANSWER TO THIS QUESTION.
The performance of the law is to be estimated according to
the mind of LLim who requires it to be observed. The answer
25 VOL. I.
386 JAMES AKMINIUS.
will be two-fold, since He either wills it to be rigidly observed
in the highest degree of perfection, or only according to
S'^risixsiau, clemency; that is, if he require this according to
clemency, and if the strength or powers which he confers be
proportionate to the demand. (1.) Man cannot perfectly per-
form such a law of God, if it be considered as to be performed
according to rigor. (2.) But if he require it according to clem-
ency, and if the powers conferred be proportionate, (which
must be acknowledged, since He requires it according to the
evangelical covenant,) the answer is, it can be perfectly ob-
served. But the question about [poteniia] capability is not
of such great importance, " provided a man confesses that it is
possible to be done by the grace of Christ," as St. Augustine
justly observes.
REMARKS
PRECEDING QUESTIONS, AND OX THOSE OPPOSED TO TTTKM
In reply to some queries wliich Uytenbogard had addressed to Arminlus,
concerning these ni7ic qaestions and their opposite.?, the latter gave his friend
the following explanation, in a letter dated the 31st of January, 1606 :
"I. In answer to the First Question, this is the order of the decrees. (1.)
It is ray will to save believers. (2.) On this man I will bestow faith and
preserve him in it, (3.) I will save this man. For thus does the first of
these decrees prescribe, which must necessarily be placed foremost ; because,
without this, faith is not necessary to salvation, and therefore no necessity
exists to administer the means for faith. But to this is directly opposed th«
opinion which asserts, that faith is bestowed on him on whom God had pre-
viously willed to bestow salvation. For, in this case, it would be his will to
save one who did not believe. All that has been said about the difference of
the decree and its axecution, is futile ; as if, in fact, God willed salvation to
any one prior to faith, and yet not to bestow salvation on any others than
believers. For, beside the consistent agreement of these, [the decree and its
execution,] it is certain that God cannot will to bestow that which, on ac-
count of his previous decree, lie cannot bestow. As therefore faith is, in a
general manner, placed before salvation by the first* decree ; so it must, spe.
cially and particularly, be placed l)efore the salvation of this and that man,
even in the special decree which has the subsequent execution.
"III. To the Third Question I shall in preference oppose the following:
Has God determined peremptorily to act with some men according to the
strict rigor of the law, as He did with the fallen angels, and to act with
others according to the grace of the Gospel ? If they deny this, I have what
I wish. But if they affirm it, such a sentiment must be overwhelmed with
absurdities; because in such a case God would have acted towards many
men with greater severity, than towards the fallen angels, who, as being
creatures purely spiritual, each sinned of himself, through his own wickedness
without persuasion from any one.
388 JAMES AEMiisrnis.
"IV. They will not be able to deny my Fourth opposite Question. For
remission is promised to those who confess their sins; and the fear is called
initial in reference to the ^Ital fear which follows. If they acknowledge it,
but say, ' Yet God is not induced by them ;' I will then command them to
erase the same word out of their interrogatory, and in a better form to enun-
ciate their own opinion.
" V. They will not consider it their duty entirely to deny my Fifth oppo-
sing Question. If they affirm it, they will declare a falsehood, and will incur
the ill o2:)inion of all prudent persons, even of those who are weak. Let them
therefore search out what they may place as an intermediate postulate be-
tween theirs and mine, and I will then show that it co-incides either with
their postulate or with mine.
"VI. I have placed two questions in opposition to the Sixth, because their
question is also a double oue. On the First of them you require no observa-
tion. About the Secoud I have said, for the sake of explanation, ' that it is
a circle, in which nothing is first and nothing last,' but in every part of it
a beginning and an end are found — which cannot, without absurdity, have
place in the decrees of God. I ask, has God determined to bestow salvation
on those who believe, or to bestow faith on those who are to be saved ? If
both of these be asserted, I ask, which of them is the first, and which the
last ? They will reply, neither ; and it is then a circle. If they affirm the
latter, that God has determined to bestow faith on those who are to be saved ; I
will prove, that lie has determined to bestow salvation on those who believe,
and shall then have formed a circle, notwithstanding their unwillingness.
If they adduce the different respect, I will endeavor to confute it ; which
cannot be a work of much difficulty in so very plain a matter.
" VII. In the Seventh opposite Question, I had regard to the expression, is
it his duty? for about its possibility there is no contention. But justifying
faith is not that by which / believe that my sins are remitted ; for thus the
same thing will be the object and the effect of justifying faith. By this [justi.
fying faith] I obtain remission of sins, therefore it precedes the other object •
[the remission of sins ;] and no one can believe that his sins are remitted, un-
less he knows that he believes by a justifying faith. For this reason, also,
no one can believe that his future sins will likewise be remitted, unless he
knows that he will believe to the end. For sins are forgiven to him who
believes, and only after they have been committed ; wherefore the promise of
forgiveness, which is that of the Iv'ew Testament, must be considered as de-
pending on a condition stipulated by God, that is Faith, without which there
is no [pactum^ covenant.
" VIII. AVith respect to the Eighth Question, let a distinction be made be-
tween Faith as it is a quality or habit, and between the same as it is an act.
Actual believing justifies, or [ipsum credere'] the act of believing is imputed
for righteousness. Because God requires actual faith ; for our capability to
perform which. He infuses that which is habitual. Therefore, as actual faith
does not consist with mortal sin, he who falls into mortal sin may be damned.
But it is possible for a believer to fall into mortal sin, of which David is seen
as an instance. Therefore, he may fall at such a moment as, if he were then
REMARKS. 389
to die, he would be damned. ' If our heart condemn us not, then have we
confidence toward God.' Therefore, if it does condemn us, we have no con-
fidence, we cannot have any ; because ' God is greater than our heart, and
knoweth all things.' AVhat is said about the impossibility of this event,
becausr, [asthoy assert,] God has determined not to take such penons out of the
toorld at thai moment, conduces nothing in favor of their hypothesi9. For this
is opposed to final destruction, not to temporary, and to their total destruc"
tion for a season, which is the subject of their Eighth Question.
" IX. If it bo i-eplied to my Ninth opposing Question, that, in the covenant
of grace, God requires a duty which is impossible to man ; they will be forced
to confess, that, in addition to this covenant, another is necessary, according
to which God pardons a duty not performed according to that covenant of
grace ; as it was necessary that there should be another covenant, by which
God might pardon a duty not performed according to the legal covenant-
And thus shall we proceed on ad infinitum. At length we must arrive at the
point from which we can say, God save sinners, of his infinite mercy, which i*
^imited by no co7idifions prescribed by his equity. This seems to be an ex-
pression wliieh will be entirely conformable to the whole doctrine of those
who urge absolute predestination. For, since wrath and mercy are opposed
to each other, as wrath is infinite, may not mercy too, be infinite ? Accord-
ing to their doctrine, whatever they oppose to the contrary, wrath makes men
sinners, that it may have those whom it can punish. But they expressly say,
mercy makes men believers by an omnipotent force, and preserves them from the
possihility of falling, that it may have those whom it can save. But, as Nicas-
ins Yan der Schucr says, if God could make a sinner, that He might have one
whom He could punish ; He could also punish without sin ; therefore He
could likewise mercifully save without faith. Aud as wrath willed to have
a just title for damnation, through the intervention of sin, so it became mercy
to save, without the intervention of any duty, that it might be manifest that
the whole is of mercy without the semblance of justice. I say, withoxd the
semblance of justice ; because it begets faith by an irresistible force, and by
an irresistible force it causes man to continue in faith to the end, and thus
necessarily to be saved, according to the decree, he that believes and perseveres*
shall be saved. This being laid down, all equity is excluded, as well from the
decree of predestination to salvation, as from that of predestination to death.
These objections, I am conscientiously of opinion, ma}', without calumny, be
made to their eentiments; and I am prepared to maintain this very thing
against any patron whatsoever of those sentiments. For they do not extricate
themselves when they say, that man spontaneously sins, and believes by a
spontaneous motion. For that whicli is spontaneous, and that which is natu-
ral, are not in opposition. And that which is spontaneous co-incides with that
which is absolutely necessary ; as, a stone is moved downwards; a beast eats,
and propagates its species ; man loves that which is good for himself. But
all e.xcuses terminate in this spontaneous matter."
PUBLIC DISPUTATIONS
JAMES AEMINIUS, D. D,
DEDICATION.
To THOSE MOST H0N0KAJ3LE AWD PEUDENT GENTLEMEN, THE
BURGOMASTEE, ALDEKMEN, AND SHERIFFS, WHO ARE THE VERY
WORTHY MAGISTRATES OF THE FAMOUS CITY OF LEYDEN, AND
OUR MOST REVERED LORDS AJSTD PATRONS. MoST PRUDENT
AND HONORABLE GENTLEIVIEN :
It IS now eight years since our reverend father, who lately
died in the Lord, was, by your authority and command, and
by that of the most noble the Curators, summoned to this
illustrious University, from the very flourishing Church of
Amsterdam, to which he had devoted his pastoral labors for
fifteen years, and was called to fill the vacant situation of
Doctor Francis Junius, of pious memory, who was then re-
cently deceased. We, his nine orphan children, the three
youngest of whom have been born in this city, removed here
at the same time with our mother, who is at present plunged
in the deepest aflliction. From that period our ever-to-be-
honored father had no higher object than that of bestowing
the whole of his time, industry and endeavors, in promoting
the interests of your University, and in strictly discharging
his lunctions with as much fidelity as accorded with his abili-
ties and his duty. We call upon yom* honors as competent
FDBLIO DISPUTATIONS. 391
witnesses to this, our testimony, respecting liis fidelity and
diligence, because he exercised these virtues under your imme-
diate inspection, for the space of six years ; and the truth of
our declaration can be no secret to those persons who, while
he was in the act of performing his duty to the University,
were themselves either not far from the scene of action, or
openly beheld and admired his daily and unwearied labors in
public and private. With regard to his uncommon industry
and accurate skill in communicating instruction, which gifts
had been bestowed on him by Almighty God, in his ineffable
liberality, independently of any merits either on his part or on
ours, you always approved of these qualities by your honora-
ble suffrages, and, on all occasions when you considered it
either necessary or expedient, you extolled his genius. You
also exhibited to him the most indubitable and lucid express-
ions not only of your very laudable opinion of his talents, but
likewise of your consequent intimate affections for him, during
the whole period in which he devoted his labors to your hon-
orable service. So that he scarcely ever felt a desire for any
thing which he did not obtain.
But the best testimony to this character of our ftither is that
given to him, by those persons who either assiduously attended
his daily lectures in immense numbei's, and several of whom
are now performing most important services to the Churches ;
or by those who resorted, often from 2)laces at a great distance,
to hear his disputations, and all of whom admired and abun-
dantly eulogized his acute and penetrating genius, but espe-
cially his incredible acquaintance with the Holy Scriptures,
on which alone he was almost constantly meditating, and to
the study of which he had devoted the choicest years of his
life. These persons were also continually and pertinaciously
importunate that the Theses which had been proposed for dis-
])utation under him, and which had been written out and
l>laced in order by himself, should be published without the
least delay, and brought forth to the light of men, for the
benefit of the public, and especially of those who were far re-
moved from Leyden. To their pressing solicitations, after
much reluctance on the part of our father, he was at length
92 JAMES AEMINIUS.
induced to yield ; and he put to press and published those
Theses which were extant in his [collegio] class of Public Dis-
putations, and which, after being written out by himself in
so many v/ords, had been appointed, and soon afterwards dis-
puted and discussed under him [as Moderator.] That collec-
tion is now republished, with the sole addition of one Thesis
on Repentance.
But, that we may make the studies and labors of our most
excellent father still better known to you than they are, most
honorable and prudent gentlemen, and to foreigners, as well
to those whose residence is nearer to us, we now publish those
Theses likewise which he proposed for disjDutation in his own
house, at moments of leisure and on extraordinary occasions ;
for he had devoted himself entirely to the promotion of the
welfare of the students. They were proposed as subjects in
the last class of his Private Disputations, and were also writ-
ten out and composed by himself, at the very earnest entreaty
of those youthful scholars. Indeed, we publish these Theses
in preference to any others ; for having already served the
purposes of his private disputations, they may now afford
abundant testimony to the fidelity and diligence of our father
in instructing and adorning the candidates for holy orders.
Beside the matter or subject on which he treated with so much
faithfulness and accuracy, our excellent father, who was a
severe judge of method, thought that he would exhibit the
order which ought to be observed in compiling a correct sys-
tem of Theology. Such a plan he had often and long revolved
in his mind; and for this purpose had perused, with very
great care, almost all the Synopses or large Treatises of Divin-
ity that had been published. He was in some measure
induced to give a representation of this scheme in the follow-
ing Theses proposed for private disputation. Let the learned
decide upon the skill with which he has sketched this outline,
which it was his wish to display as an attempt at a Sjmopsis,
for the sake of exercise. O, that it had been the will of Al-
mighty God, to have enabled him to finish, as he had desired,
this body ot Theological Theses which he was forced to leave
incomplete. For it is believed, that upwards of twenty Theses
rUBLIC DISrUTATIONS. 393
are still wanting to crown the undertaking. Vty an untimely
deatli, wliicii is a sonrco of the deepest affliction to us, as well
as to all good men, his design was frustrated ; thougli the con
summation of it would, beyond any thing else in this life, have
been an object of the fondest gratificatiou to us, his sorrowing
oflspring.
But since it has been the pleasure of our gracious God,
against whom it does not become us frowardly to contend, to
call our father from this miserable valley of tears to his own
celestial mansion ; we wish that he had obtained [among sur-
vivoi"s] some equitable and candid judges of his laborious ex-
ertions and innocency ; and that it had been possible for him,
even by death, to escape from the rancorous teeth of calumny,
which, in conformity to the precept and the example of Jesus
Christ our only Savior, he endured, as long as his life was
spared, without any attempt to render railing for railing, yet
with such consummate patience, as almost excited the indigna-
tion of his friends against him. We wish also that a certain
person had not expressed doubts respecting the eternal salva-
tion of our father, whom we with many others openly beheld,
(as we here do testify,) in a manner the most placid, surren-
dering up his soul to God, like one that was falling asleep,
amidst unceasing and most ardent prayers, and confessing his
own wretchedness and weakness, but at the same time extoll-
ing that only saving grace which shines forth upon those who
believe in Jesus Christ, the Author of our salvation. "\Ve
repeat our wishes, that there had not been a person who
uttered serious doubts about the the eternal salvation of our
father. Far be it from any of us to condemn him whom God
has absolved, and for whom Jesus Christ testifies, that he
came into the world, and suffered death.
Alas ! were we not already sufficiently unhappy in having
lost one of our parents, while we are all of an age compara-
tively tender, the eldest of us not being yet quite seventeen
years old ! But may our God forbid, that thej' who deliver
their souls into his merciful hands in the name of Jesus Chi'ist
alone, should not be made partakers of eternal salvation, or
should be disappointed of their hopes of a life of blessedness!
394: JAMES AEMTNIUS.
May He rather grant unto all of us, that, faithfully and con-
stantly treading in the footsteps of our beloved father, and
being active in the pursuit of truth and piety, with integrity
and sincerity of mind, we may approve our lives and all our
studies to God and to all good men, as highly as our revered
parent, we humbly hope, approved himself and all his con-
cerns to your mightinesses, as long as he lived. Of the great
esteem in which you held him, you have afforded abundant
proofs, in those innumerable and never sufficiently to-be-
recounted benefits which he received from you while he lived.
But stronger evidence of this you gave immediately after his
decease, in the benefits which you have bestowed on our dear-
est mother, and on each of us their children, and which you
most liberally continue to this day. O, that the time may at
length arrive in which we may be enabled to requite you for
these, your numberless acts of kindness to us. May God
assist us thus to repaj'- you.
But, in the mean time, that some token of a grateful mind
towards your mightinesses may be extant on our part, at the
earliest opportunity we bring forth from the library of our
deceased parent, under the auspices of your honorable names,
this rich and costly casket ; and we will afterwards draw out
of the same treasury, each in its due order and time, not a few
other things of the same, or of a different kind which he has
left in our possession, provided those which we now offer shall
meet with a suitable reception from the students of Theology.
But we are deeply conscious, that this offering of ours is con-
temptible, when placed in competition with 3^our kindness
towards us. Of all persons we should be the most ungrateful,
if we did not make this acknowledgment ; and still more so,
if we did not confess that this is a present from our deceased
parent, rather than from us. Should it hereafter be seen, that
our revered father has bequeathed to us, as his heirs, his in-
dustry, piety and virtue, (which may God of his infinite mercy
grant,) as he has already made us the inheritors of this j)ro-
duction and of the other fruits of his studies ; we will use our
utmost endeavors never to be found deficient in our duty, but
to propose to ourselves throughout the whole of om* future
rUBLIG DISPUTATIONS. 395
lives, by all the means in our power, to gain the approbation
of yonr mightinesses, and to prove ourselves always grateful
to you.
May Almighty God long preserve you in safety, and render
you still propitious to us. May lie in the most bomitiful
manner crown your government with every blessing from
above ! So pray
You)' iniyhtinesses' moat devoted servants^ the seven sons of
James Arminius, a native of Oudewater^ in our own Thames^
and in the names of our two sisters,
HERMAN
PETER
JOHN
LAURENCE
JAMES
AVILLIAM
DANIEL
I
ARMINUS.
DISPUTATIONS
SOME OF THE^PKINCIPAL SUBJECTS
THE CHRISTIAN RELIGION.
JAMES AEMmiUS, D. D.
These Thesis were discussed at various times from 1603 to 1609, before the
Classes in Divinity, at Leyden.
DISPUTATION I.
Oif THE AUrnORITT AND CERTAINTY OF THE SACKED SCEIPTTTEES.
JRespondent^ Bernard Tesukifs.
I. The authority of Scripture is nothing else but [dignitas]
the worthiness according to which it merits (1.) \_fide7n'\ cre-
dence, as being true in words and true in significations, whether
it simplj declares anything, or also promises and threatens ;
and (2.) as a superior, it merits obedience through the credence
given to it, when it either commands or prohibits anything.
Concerning this authority two questions arise, (1.) Whence
does it belong to Scripture ? (2.) Whence is it evident, or
can be rendered evident to men, that this authority appertains
to Scripture ? These two questions shall be discussed in their
DISPUTATIONS. 397
proper order. (1 Tim. i, 15 ; 2 Pet. i, 10 ; John v, 39 ; Ileb.
vi, 18. Eoni. i, 5 ; 2 Cor. x, 5, 6 ; xiii, 3 ; xii, 12 ; Gal. i, 1,
12, 13, &c.)^
II. The authority of any word or writing whatsoever de-
pends upon its author, as the word " authority" indicates ; and
it is just as great as the veracity and the power, that is, the
avdcjTia^ of the author. But God is of infalh'able veracity^ and
is neither capable of deceiving nor of being deceived ; and of
irrefragable poicer^ that is, supreme over the creahires. If,
therefore, lie is the Author of Scripture, its autjiarlLy is totally
dependent on Ilini alone, (i.) Totally^ because He is the all-
sufficient Author, all-true and all-powerful, (ii .) On Him alone^
because lie has no associate either in the truth of what he says,
or in the power of his right. For all veracity and power in
the creature proceed from him ; and into his veracity and pow-
er are resolved all faith and obedience, as into the First Cause
and the Ultimate \terminum'\ Boundary, (Gal. iii, 8, 9 ; 1
John V, 9 ; llom. iii, -i ; Tit. i, 2 ; Psalm 1, 1-23 ; Gal. i, 1, 7,
8 ; John v, 34-, 36 ; Rom. xi, 31—30 ; xiii, 1.)
III. This is proved by many arguments dispersed through-
out the Scripture. (1.) From the inscriptions of most of the
prophetical books and of the apostolical epistles, which run
thus, " The word of the Lord that came to Ilosea, to Joel, to
Amos," &c. " Paul, Peter, James, etc., a servant of God and
an apostle of Jesus Christ." (Ilosea, Joel, Amos ; Rom. i, 1 ;
James i, 1 ; 1 Pet. i, 1.) (2. From the introductions to many
of the prophecies : "Thus saith the Lord," "That which I
have received of the Lord, I have also delivered unto you."
(Exod. V, 1 ; 1 Cor. xi, 23.) (3.) From the petititions, on the
part of the ambassadors of God and of Christ, for Divine as-
sistance, and from the promise of it which is given by God
and Christ, such aid being necessary and sufficient to obtain
authority for what was to be spoken. (Exod. iv, 1 ; Acts iv,
29, 30 ; Mark xvi, 17, 20.) (4.) From the method used by
God himself, who, when about to deliver his law, introduced
it thus : " I am the Lord thy God !" And who, when in the
act of establishing the authority of his Son, said, " This is my
beloved Son, hear ye llim." (Exod. xx, 1 ; Matt, xvii, 5.)
3*98 JAMES AitMrnrus.
This is acknowledged by the general consent of mankind.
Minos, liTuma, Lycurgus and Solon, were fully aware of it ;
for, to give some validity to their laws, they referred them to
Gods or Goddesses, as the real authors.
lY. "When this authority is once known, it binds the con-
sciences of all those to whom the discourse or the writing is
addressed or directed, to accept of it in a becoming manner.
But whoever they be that receive it as if delivered by God,
that approve of it, publish, preach, interpret and expound it,
that also distinguish and discriminate it from words or ^vri-
tings which are supposititious and adulterated ; these persons
add not a tittle of authority to the sayings or writings, because
their entire authority, whether contemplated separately or
conjointly, is only that of mortal men ; and things Divine
neither need confirmation, nor indeed can receive it, from those
which are human. But this whole employment of approving,
preaching, explaining and discriminating, even when it is dis-
charged by the Church Universal, is only an attestation by
which she declares, that she holds and acknowledges these
words or writings, and these alone, as Divine. (John xv, 22,
24 ; viii, 24: ; Gal. i, 8, 9 ; Eph. ii, 20 ; Rev. xxi, 14 ; John
a, 6, 7 ; v, 33-36 ; 1 Thess. ii, 13.)
Y. Therefore, not only false, but likewise implying a con-
tradiction, foolish and blasphemous, are such expressions as
the following, employed by Popish writers : " The Church is
of greater antiquity than the Scriptures ; and they are not au-
thentic except by the authority of the Church. " (Eccn EncJiir.
de Eccles) " All the authority which is now given to the
Scriptures, is necessarily dependent on that of the Church."
(PiGHius de Hierar. Eecles. lib. 2, c. 2.) " The Scriptures would
possess no more validity than the Fables of ^sop, or any other
kind of writing whatever, unless we believed the testimony of
the Church." (Plosnis de Author. Script, lih. 3.) But that
"the Church is of greater antiquity than the Scriptures," is an
argument which labors under a falsity in the antecedent and
under \inconsequentia\ a defective inference. For the Scrip-
tures, both with regard to their significations and their expres-
sins, are more ancient than the Church ; and this former
rUBLIC DISPUTATIONT. 399
Gliiu'cli is bouuJ to receive the latter sayings and writings of
Isaiah, Jeremiah, &c., of Paul, Peter, &c., as soon as their
Divine verity has been demonstrated by sufficient arguments
according to the judgment of God. (Matt, xvi, 18; 1 Cor.
iii, 9, 10.)
yi. But by the very arguments by which the Scriptures
are Divine, they are also [proved to be] Canonical, from the
method and end of their composition, as containing the rule of
our faith, charity, hope, and of the whole of our living. For
they are given for doctrine, for reproof, for instruction, for
correction, and for consolation ; that is, that they may be the
rule of truth and falsehood to our understanding, of good and
evil to our affections, either to do and to omit, or to have and
to want. (Deut. xxvii, 26; Psalms cxix, 105, lOG ; Eom. x,
8, lY ; Matt, xxii, 37^0 ; 2 Tim. iii, 16 ; Eom. xv, 4.) For
as they are Divine because given by God, not because they
are " received from men ;" so they are canonical, and are so
called in an active sense.) because they prescribe a Canon or
rule, and not passively., because they are reckoned for a Canon,
or because they are taken into the Canon. So far indeed is
the Church from rendering them authentic or canonical, that
no assemblage or congregation of men can come under the
name of a Church, unless they account the Scriptures authen-
tic and canonical with regard to the sum or substance of the
Law and Gospel. (Gal. vi, 16 ; 1 Tim. vi, 3, 4 ; Rom. xvi,
17 ; X, 8-10, 14^17.)
YIT. The Second Question is, [§ I.] How can a persuasion
be wrought in men, that those Scriptures are Divine ? For
the application of this question some things must be premised,
which nuiy free the discussion from equivocations, and may
render it more easy. 1.) A distinction must be drawn be-
tween Scripture, (which, as a sign, consists of a word and of
the writing of that word,) and the sense or meaning of Scrip-
ture ; because it is not equally important which of the two is
necessary to be known and believed, since it is Scripture on
account of its [sensus'] meanings, and because there is a differ-
ence in the method of proof by which Divinity [(istruitur'] is
ascribed to the writing itself and to its significations. (2.) A
400 JAMES AEMmros.
distinction must likewise be drawn between the primary cause
of Scripture, and the instrumental causes ; lest it be thought,
that the same necessity exists for believing some book of Scrip-
ture to have teen written hy this or that particular amanuen-
sis, as there is for believing it to have iwoceeded from God.
(3.) The ratio of those meanings Is dissimilar, since some of
them are simply necessary to salvation, as containing the
foundation and sum of religion ; while others are connected
with the former in no other way, than by a certain relation of
explanation, proof, and amplification. (John viii, 24 ; v, 39,
46, 36 ; 1 Cor. xii, 3. 2 Cor. ii, 4, 5 ; iii, Y-9 ; Matt, x, 20 ;
2 Cor. iii, 11, 12 ; Phil, iii, 15, 16 ; Col. ii, 16, 19.)
VIII. (-1.) The persuasion of faith must be distinguished
from the certainty of vision, lest a man, instead of seeking
iere for faith which is sufficiently powerful to prevail against
temptations, should require certainty which is obnoxious to no
temptation. (5.) A difference must be made between implicit
faith by which this Scrijiture without any understanding of
its significations is believed to be Divine, and explicit faith
which consists of some knowledge of the meanings, particu-
larly of those which are necessary. And this historical hiov^l-
edge, which has only atf^aXsiav 7ne7itis, mental security, [or
human certainty, Luke i, I-,] comes to be distinguished from
saving Itnowledge, which also contains •53'X7]po;popiav full assurance
and •ra'S'Troi^yio'iv confidence, on which the conscience reposes.
This distinction must be made, that a correct judgment may
be formed of those arguments which are necessary and suffi-
cient for producing each of these kinds of faith. (6.) A dif-
ference must also be made between those arguments which are
worthy of God, and those which human vanity may require.
And such arguments must not here be demanded as cannot
fail to persuade every one ; since many persons denied all
credence to Christ himself, though he bore testimony to his
own doctrine by so many signs and wonders, virtues and dis-
tributions of the Holy Ghost. (Y.) The external light, derived
from arguments which are employed to efi*ect suasion, must
be distinguished from the internal light of the Holy Spirit
\te8tiflcantis\ bearing his own testimony; lest that which
I'UCLIO DISPUTATIONS. 401
properly belongs to the latter, as the seal and the earnest or
pledge of our faith, should be ascribed to the strength of ar-
guments and to the veracity [/oris testificantiurri] of external
testimonies. (1 Cor. xiii, 9, 12 ; Gen. xv, 6, 8, with Rom. iv,
10-21 ; Judges vi, 36-39 ; Ileb. xi, 32, 33 ; John iii, 2, 10;
James ii, 19; John v, 32-36; Matt, xiii, 2 ; lleb. vi, 11 ;
X, 22 ; Ei>hes. iii, 12 ; Matt, xii, 38, 39 ; xvi, 1 ; Luke xvi,
30, 31 ; Matt, xxvii, 42 ; John xii, 37 ; Luke xxiv, 27, 44,
45 ; 2 Cor. i, 22 ; Fphes. i, 13, 14 ; John iv, 42.)
IX. (8.) A distinction must be drawn between (i.) those
who heard God or Christ speaking to them Himself, or ad-
dressing them through angels, prophets, or apostles, and who
first received the sacred books ; and (ii.) those who, as their
successors, have the Scriptures through their [traditionel
delivery. (Judges ii, 7, 10 ; Ileb. ii, 3 ; John xx, 29.) For
the former of these classes, miracles and the actual fulfillment
of predictions, which occurred under their own observations,
were capable of imparting credibility to the words and writing.
But to the latter class, the narration' both of the doctrine, and
of the arguments employed for its confirmation, is proposed in
the Scriptures, and must be strengthened b3'^ its own argu-
ments. (Isai. xliv, 7, 8 ; 1 Cor. xiv, 22.) (9.) A distinction
may indeed be made between the truth of Scripture and its
Divinity, that progress may be gradually made through a
belief of the former to a belief in the latter. But these two
can never be disparted ; because, if the Scriptures be true,
they are of necessity Divine. (John iv, 39-42 ; 1 Pet. i, 21.)
(10.) Lastly. AVe must here reflect, that the secret things of
God, and the doctrine of Christ in reference to its hcing from,
God^ are revealed to little children, to the humble, to those
who fear God, and to those who are desirous to do the will of
the Father ; (Matt, xi, 25 ; James iv, 6 ; Psalm xxv, 14 ;
John vii, 17 ; 1 Cor. i, 20, 27 ;) and that, on tlie contrary, to
the wise men of the world, to the proud, to those who reject
the counsel of God against themselves and judge themselves
unworthy of everlasting life, to foolish and perverse men, and
to those who resist the Holy Ghost, the myster}'- of God and
the Gospel of Christ are hidden and continue unrevealed ; nay,
26 VOL. I.
402 JAMES AEMESriUS.
to such persons they are a stumbling-block and foolishness,
while they are in themselves the power and the wisdom of
God. (Luke vii, 30; Acts xiii, 46; vii, 51 ; 2 Cor. iv, 3, 4 ;
1 Cor. i, 23, 24:.)
X. These remarks being premised, let us see how we are or
can be persuaded into a belief that the Scriptures of the Old
and of the ISTew Testament are Divine, at least with regard to
their essentials, that is, the sum or substance of the Law and
Gospel, without faith in which, salvation can have no exis-
tence. Three things principally serve to produce this persua-
sion, (i.) The external testimony of men. (ii.) The argu-
ments contained in the Scriptures themselves, (iii.) And the
internal witness of God. The first of these, by procuring,
after the manner of men, esteem and reverence to the Scrip-
tures, prepares [or makes a way for] faith which is resolved
into the two latter that are truly Divine, and, through them,
is fully completed.
XI. 1. In adverting to human testimony, we shall omit all
enemies, also the Mahometans who have embraced the dregs
of a religion which is compounded of a corruption of Judaism,
Christianity and Paganism. But the testimony of those who
acknowledge the Scriptures is twofold. That of the Jews,
who testify concerning the doctrine and the books of the Old
Testament ; and that of Christians who bear witness to those
of the whole body of Scripture. (1.) Two circumstances add
strength to the testimony of the Jews, (i.) The constancy of
their profession in the very depths of misery, when, by the
mere denial of it, they might be made partakers of liberty and
of worldly possessions, (ii.) Tlieir hatred of the Christian
religion, which transcribes its own origin, increase, and estab-
lishment from a good part of the Scriptures of the Old Testa-
ment, and with so much confidence as to be prepared to stand
and fall by their evidence and judgment alone. (Acts xxvi,
22 ; 2 Pet. i, 19, 20 ; Acts xvii, 11.) (2.) The testimony of
Christians, distinguished by the same mark of constancy,
(Rev. vi, 9 ; xii, 11,) we will consider in three particulars :
(i.) That of the Church Universal, which, from her own foun-
dation to the present age, having professed the Christian as a
PUBLIC DISPUTATIONS. 403
Divine religion, testifies that her religion is contained in these
books, and that they have proceeded from God. (ii.) That of
each of tlic primitive Clmrches, which, being founded by the
apostles, first received not only the whole of the Old Testa-
ment, but likewise the Epistles which were addressed either
to them, to their pastors, or at least to men who were well
known, and who delivered them by the same title to their
successors and to other Churches. (Cul. iv, IG.) (iii.) That
of the Ileijresentative Church, as it is called, consisting of
pastors and teachers, who, possessing skill in languages and in
Divine things, pronounce their judgment after having insti-
tuted an examination, and confirm it [by arguments] to the
flocks that arc severally conmiitted to their care. (Ephes. v,
27.) On reviewing these divines, we place the Roman Pon-
tiff below the lowest parochial priest in the Romish Church
who may be more learned than his holiness.
XII. 2. The arguments contained in the Scripture arc four,
and those of the utmost importance. The [genus] quality of
its doctrine, the majesty of its style, the agreement of its parts,
and the efficacy of its doctrine. Each of these, separately
considered, possesses much influence ; but, when viewed con-
jointly, they are capable of inducing every one to give credit to
them, if he is not blinded by a spirit of obstinacy, and by an
opinion preconceived through inveterate habits. Tue quality
OF THE DOCTRINE is proved to be Divine. (1.) By the pre-
cepts delivered in these books, which exhibit three marks of
Divinity, (i.) The high excellence of the actions prescribed,
in self-denial, and in the regulation of the whole life according
to godliness. (Matt, xvi, 24, 25; Rom. viii, 12, 13.) (ii.)
The wonderful nncommonness of some actions, which amount
to folly in the estimation of [anhnalis] the natural num ; and
yet they are prescribed with a fearless confidence. Such as,
" Unless thou believest on Jesus, who is crucified and dead,
thou shalt be condenmed ; if thou wilt believe on him, thou
shalt be saved." (1 Cor. i, 18, 21 ; ii, 2, 11; John viii, 21;
Rom. X, 9.) (iii.) The manner in which they are required to
be performed, that they be done from conscience and charity ;
if otherwise, they will be adjudged as hypocritical. (Dout. vi,
404 JAMES AEMINTUS.
5 ; 1 Cor. xiii, 1 ; James iv, 12 ; Horn, xiii, 5 ; 1 Pet. ii, 19.)
In the first of these three is perceived a sanctity, in the sec-
ond an omnipotence, and in the third an omniscience, each of
which is purely Divine. (2.) By the promises and threat-
en ings, which afford two tokens of Divine [valoris] worth or
validity, (i.) The manifest evidence, that they could have
been delivered by no one except by God. (ii.) Their excel-
lent accommodation, which is such that these promises and
threatenings cannot possibly prove influential uj)on the con-
science of any man, except upon his who considers the pre-
cepts, to which they are subjoined, to be Divine, (3.) The
admirable attempering of the justice of God by which he loves
righteousness and hates iniquity, and of his equity by which he
administers all things, with his mercy in Christ our propitia-
tion. In this, the glory of God shines forth with transcendent
lustre. (Kom. v, 15.) Three particulars in it are worthy of
notice, (i.) That, except through the intervention of a recon-
ciler and mediator, God would not receive into favor the sin-
ner, through love for whom as his own creature he is touched
with mercy, (ii.) That his own dearly beloved Son, begotten
by Himself and discharging an office of perfect righteousness,
God would not admit as a deprecator and intercessor, except
when sprinkled with his own blood. (2 Cor. v, 19; Ephes.
ii, 12, 16 ; Ileb. viii, 5, 6 ; ix, T, 11, 12.) (iii.) That he con-
stituted Christ as a Savior only to those who repent and
believe, having excluded the impenitent from all hope of par-
don and salvation. (Ileb. iii, 8, 19 ; v, 8, 9 ; Luke xxiv, 26 ;
Rom. viii, 29.) (4.) A most signal and decisive proof, which
serves to demonstrate the necessity and sufficiency of this
doctrine, exists in this fl\ct, that Jesus himself did not enter
into his glory except through obedience and sufferings, that
this was done for believers alone who were to be conformed to
him, (Heb. x, 21, 22; iv, 14-16; John xvii, 2, 8,) and that,
on being received into Heaven, He was constituted Governor
over the house of God, the King of his people, and the dis-
penser of life eternal.
XIII. The Majesty of their style is proved. (1.) By
the attributes which the Author of the Scriptures claims for
PUBLIC DISPUTATIONS. 405
himself; the transcendent elevation of his natnre, in his om-
niscience and omnipotence ; (Isai. xliv, 7, 8 ; xli, 12, 25, 26 ;
Psalm 1, 1,) the excellence of his operations, which they claim
for Ilini as the Creator and Governor of all things ; the pre-
eminence of power, which they claim for Ilim as the King of
kings and Lord of lords. (2.) By the absence of all " respect
of persons," which is not under the influence of favor and
hatred, of hope and fear, and by which God declares himself
to be the same towards all men, whatever station they may
occupy, uttering his commands and prohibitions, his promises
and threatenings, to monarchs, (Deut. xviii, 15, 10 ; 1 Sam.
xii, 25,) as well as to the meanest among the people, to whole
nations and to single individuals, and even to the rulers of
darkness, the princes of this world, Satan and his angels, and
thus to the whole universe of his creatures. (3.) By the method
which he employs in making a law and in giving it his sanc-
tion. It has no other introduction than, "I Jehovah am thy
God ;" no other conclusion than, " I Jehovah have spoken."
" Be strong, for I am with thee ; fear not, for I will deliver
thee." Either He who speaks, truly claims these attributes
for himself, and so his discourse is Divine, (Exod. xx, 2 ; Josh,
i, 9 ; Isai. xliii, 5 ; Jer. i, 8 ; Deut. iv, 5,) or (let no blasphe-
my adhere to the expression,) it is of all foolish sj^eeches the
most foolish. Between these two extremes no medium exists.
But in the whole of the Scriptures not a single tittle occurs,
which will not remove from them by an invincible argument
the charge of folly.
XIY. The agreement between each and evert part op
TUE Scriptures, j^rove with sufficient evidence, their Divinity.
because such an agreement of its several parts can be ascribed
to nothing less than the Divine Spirit. It will be useful for
the confirmation of this matter to consider (1.) The immense
space ot time which was occupied in the inditing of it, from
the age of Moses, down to that of St. John, to whom was
vouchsafed the last authentic revelation. (Mai. iv, 4 ; Jer.
xxviii, S; John v, 40.) (2.) The multitude of writers or
amanuenses, and of books. (3.) The great distance of the
phices in which the books were severally written, that ren-
406 JAMES ARMimUS.
dered it impossible for the authors to confer together. (4.)
Lastly aud principally, the institution of a comparison between
the doctrine of Moses and that of the latter Prophets, as well as
between that of the Old and that of the New Testament. The
predictions of Moses alone concerning the Messiah, the calling
of the Gentiles, and the rejection of the Jews, when compared
with the interpretations and with the addition of particular
circumstances which are found in the Prophets and the Psalms,
will prove that the perfect agreement which exists between
the various writers is Divine. (Gen. xlix, 10 ; Dent, xxxii,
21 ; Dan. ix, 25, 26 ; Mai. i, 10, 11 ; Psalm ii, xxii, ex,
cxxxii; Matt, i, ii, xxiv, xxvii ; Luke i, 55, 70 ; xxiv, 27,44.)
To the Divinity of the agreemont between the writings of the
Old Testament and those of the ISTew, abundant testimony will
be afforded even solely by that sudden, unexpected and mirac-
ulously consentaneous accommodation and befitting aptitude
of all the predictions respecting the Messiah, the gathering of
the Gentiles to Him, the unbelief and rejection of the Jews,
and lastly concerning the abrogation which was to be made of
the ceremonial law, first by its being fnlfilled, and afterwards
by its forcible removal. Whether these predictions were fore-
told in words, or foreshown by types of things, persons, facts
and events; their accommodation to the person, the advent,
the state, the offices, and the times of Jesus of iSTazareth, was
consentaneous even to a miracle. (Psalm cxviii, 22, 23 ;
Matt, xxi, 42; Isai. Ixv, 1 ; Acts xi, 18; Psalm xl, 7, 8 ;
Dan. ix, 25, 26.) If the Old Testament alone, or only the
Xew, were now extant, some doubts might be indulged con-
cerning the Divinity of each. But their agreement together
excludes all doubt respecting their Divinity, when both of
them are thus completely in accordance, since it is impossible
for such a perfect agreement to have been the fabrication of
an angelic or of a human mind.
XY. Lastly, the Divinity of Scripture is powerfully dem-
onstrated by THE EFFICACY OF ITS DOCTEiNE, wliich wc place
in two particulars. In the credit or belief which it has ob-
tained in the W'Orld, and in the destruction of remaining
religions and of the entire kingdom of Satan. Of this de-
PUBLIC DISrUTATIONS. 40T
stnictlon two most signal tokens were afforded, in the silencing
of the Heathen Oracles, and in the removal of Idols. (1 Tim.
ill, 15 ; Zech. xiii, 2 ; Zeph. ii, 11 ; Acts xvi, 16, 17.) This
efficacy is recommended, (1.) By the peculiar genius of the
doctrine, which, independently of the Divine power which ac-
companies and assists it, is calculated to repel every one from
giving his assent to it, on account of the apparent absurdity
in it, and the concupiscence of human passions which is ab-
horrent to it. For this is the manner in which it speaks :
" Unless thou dost believe in Jesus the Crucified, and art
prepared to pour out thy life for him, thou shalt lose thy
soul." (Isai. liii, 1 ; 2 Cor. i, ii ; 2 Tim. iii, 12.) (2.) By the
persons through whom the doctrine was administered, and
who, in the estimation of men, were few in number, mean in
condition, and full of infirmities ; while in God's sight, they
were possessed of invincible patience and mildness, which
were so conspicuous in Him who was the Prince of all, that
He asked some of his familiar disciples who were offended at
his doctrine, " Will ye also go away ?" (Luke vi, 13 ; Matt,
iv, 18, 19; 2 Cor. iv; xii, 12; 2 Tim. iv, 2; John vi, 67.)
(3.) By the multitude, the wisdom, the authority, and the
power of the enemies who placed themselves in opposition to
this doctrine. Also by their love for the religion of their own
country, and their consequent hatred of this novel doctrine,
and by the result of both these, in their infuriated and out-
rageous eagerness to extirpate the Christians and their doctrine.
It was opposed by the Roman empire itself nearly three hun-
dred years, during which the rest of the world lent their
assistance. This continued opposition was excited by the
Jews, nay by Satan himself, who had fixed his throne in that
empn-e. (1 Cor. ii, 8; Acts iv, 27; ix, 2; Matt, x, 18-22;
John xvi, 2 ; Ephes. vi, 12 ; Eev. ii, 10, 13.) (4.) By the
infinite multitude of men of every description, nation, age,
sex and condition, who have believed this doctrine, and con-
firmed their belief by enduring intolerable torments even unto
death. This cannot be ascribed, except through an ambi-
tious insanity, either to ambition or to fury in such a multi-
tude of persons of various descriptions. (Rev. vi, 9-11.) (5.)
408 JAMES AHMiNros.
By the short time in which, like lightning, it pervaded a great
part of the habitable world ; so that Paul alone filled all the
places between Jerusalem and Illyricum. with the Gospel of
Christ. (Col. i, 6 ; Koni. xv, 19.)
XYI. 3. These suasions are of themselves alone sufficient to
produce an historical faith, but not that which is saving. To
them, therefore, must be added the internal suasion of God by
his Holy Spirit, which has its scope of operations, (1.) In the
illumination of the mind, that we may prove what is that good,
and acceptable, and perfect will of God ; that we may know
the things which are freely given to us of God, and that Jesus
Christ is the wisdom and the power of God. (ICor. iii,7; Ephes.
i, ir, 18 ; Eom. xii, 2; 1 Cor. ii, 12 ; i, 24 ; xii, 3.) (2.) In
inscribing the laws of God upon our hearts, which consists of
the infusion of a desire and of strength for their performonce.
(Heb. viii, 10.) (3.) In sealing the promises of God on our
hearts ; under which term, that by which we are sealed to the
day of redemption is called a seal, and an earnest. (2 Cor. i,
22 ; Ephes. i, 13 14.) In this manner He who inspired the
sacred Scriptures into holy men of God, who constituted in the
Church, Bishops, Apostles, Prophets, Evangelists, Pastors and
Teachers, who put the word of reconciliation into their mouths,
is the Author of that faith by which this doctrine is appre-
hended unto righteousness and eternal salvation. (Acts xx,
28 ; Ephes. iv, 11 ; 2 Cor. v, 19 ; Rom. viii, 16.) Since his
testimony is distinct from that of a man's own spirit, and since
it is said to be concerning those things which are necessary to
salvation, and not concerning words, letters, or writing, the
Papists act most x)erversely in confounding these testimonies,
and in requiring through the witness of the Spirit [of God] the
distinction between an apocryphal verse, and one that is can-
onical, though the former may in reality agree with the canon-
ical Scriptures.
XYII. But, that we may comprise in few words the force of
these three proofs, we declare, 1. concerning the force of human
testimony which ascribes our Scriptures to God, that the author
of no composition which ever was published or is now extan
can be proved with such lucid evidence as the author of these
rUBLIC DISrUTATIONS. 400
Scriptures ; and tliat tlic importance of all other compositions
sinks far lieneatli tiic dignity ot this, not only with regard to
the multitude, the wisdom and the integrity of the witnesses,
but likewise with regard to the iminterrupted evenness, the
constancy and the duration of the testimony. The reason for
this is, t^ .t the reUgion contained in these Scriptures has been
preach; to immense numbers and varieties of people, and for
a very ,»ng period ; which circumstance, in itself, contains no
small argument of Divinity. For it is most equitable, that a
religion, which alone is truly Divhie, and which, without any
respect of nations, it is God's will that men should receive,
ought also to be preached generally to all mankind. (Matt.
xxviii, 19, 20; Mark xvi, 15 ; Rom. x, 12-18.)
XYIII. 2. "We assert, that the arguments which, contained
in the Scriptures, prove the Divinity of the religion prescribed
in them, are so full and perfect, that no arguments can be de-
rived for the defence of any religion which are not compre-
hended in these, and in a more excellent degree. (2 Cor. iv,
2-6.) They are indeed of such high value that the truth of
the Christian religion is established by them as strongl}'^, as it
is possible by any other arguments to prove that there is any
true religion at all, or that a true one is possible. So that to
a man who is desirous of proving, that there is any religion
which is true, or that such a religion is possible, no way is
more compendious and easy than to do so by these arguments,
in preference to any other which can be deduced from [coin-
fniines] general notions. But the most wonderful of all is,
that the very thing in the Christian religion which seems to be
one of the greatest absurdity, aflt'ords the most certain proof of
its Divinity, it being allowed to be a very great truth — that
this religion has been introduced into the consciences of men
by a mild suasion, and not by the power of the sword. (1 Cor.
i, 22-24 ; 2 Cor. v, 11 ; Luke ix, 54, 55.) Of a similar ten-
dency is the argument formerly used by St. Augustine : " If
the Christian religion was established by the miracles Avhich
are related in the Scriptures, it is true ; but if it was not, the
greatest of all miracles is, that it has been able to obtain credit
without miracles." For the internal suasion of Ilim who
410 JAilES AJBMTNIUS.
alone can work miracles, ouglit to stand in the place of mira-
cles outwardly performed, and to be equally 23otent. (Rev. ii,
17.) And thus the very narration, contained in these books,
of the miracles which were performed in the early ages in
proof of the doctrine, is now, through a most beautiful vicissi-
tude of circumstances, proved to be true by the Divinity of the
doctrine when subjected to examination.
XIX. 3. Although the inward witness of the Holy Spirit is
known to him alone to whom it is communicated, yet, since
there is a mutual relation between the veracity of the Testifier,
and the tncfh of the thing which is proved, an examination
may be instituted resj^ecting the testimony itself. This is so
far from being injurious or displeasing to the Holy Ghost,
that by this method His veracity is rendered in all 2:)0ssible
directions more eminently conspicuous, as being the Author
not only of the internal testimony and the external word, but
likewise of the significations concerning which He bears wit-
ness to both ; on this account also. He has comhianded us to
try the spirits whether ihej be of God," and has added a spe-
cimen of such a " trying." (1 John iv, 1, 2.) It will there-
fore be as easy to confute the man who falsely boasts of having
the internal testimony of the Holy Spirit, as to be able to
destroy that religion to which he professes himself to be devo-
ted. From this it is apparent, that the inward witness of the
Spirit is calculated to impart assurance to him to whom it is
communicated, but not to convince any other person. "Where-
fore those who reckon this among the causes why they account
the Scriptures Divine, are foolishly said by the Papists to beg
the question, since they never employ it themselves in con-
Yincins others.
PTIBLTC DISPUTATIONS. 411
DISPUTATION II.
ON THE SUFFICIENCr AND rERFECTION OF THE HOLY SCRIPTURES
IN OPPOSITION TO TRADITIONS.
Respondent^ Abraham Yliet.
I. AViiEN we ascribe Perfection to the Scriptures of tlie Old
and New Testament, we do not mean by that word, the per-
fection described by the Apostle in 1 Cor. xiii, 10 ; for the
latter is peculiar to the life to come, in which " God will be
all in all." (1 Cor. xv, 28.) Neither do we understand by it
a certain absolute quality which is equally dispersed through
the whole body of Scripture and each of its parts, and which
cannot be withdrawn from the Scriptures by any man who
confesses that they have proceeded from God, their most per-
fect Author. (Psalm xix, T-9 ; Eom. vii, 12.) Nor do we
mean such a perfection as may embrace all things generally
and severally, of what description soever they are, which have
at any time been inspired into " holj^ men," and published by
them to the Church. (2 Tim. iii, 16, 17.) But by this ex-
pression we understand a relative Perfection^ which, for the
sake of a pai-ticular })urpose, agrees with the Scriptures as with
an instrument, and according to which they perfectly com-
prehend all things that have been, are now, or ever will be
necessary for the salvation of the Church.
n. "We are compelled, both by the truth of the thing itself,
of which we shall hereafter treat, and by a kind of necessity,
to establish this perfection of Scripture : because, without this,
we shall be forced, for the sake of obtaining entire salvation,
to liave recourse to other revelations of God, already made, or
afterwards to be communicated ; but our attempt will prove
abortive, unless the Divinity of these additional revelations be
established by indubitiable arguments. Those [new] revelations
which are said to have been already made, have never yet been
demonstrated in this manner ; and it will be impossible to
412 JAMES AEMINIUS.
produce any such demonstrative evidence in support of those
which, it is asserted, will afterwards occur.
III. But, that we may be able to establish this perfection
of Scripture in a solid manner, and as if from the very foun-
dation, we will take a brief view of the perfection of Divine
revelations in general. For, by this means, we shall not only
remove the error of those who entertain a diiferent oj^inion,
but shall also expose and shut up the source from which it is
derived. We now use the expression, " Divine revelation,"
for the act of revealing, not for what is revealed ; and we say,
Divine revelation is internal, which, with the Scriptures them-
selves, we distinguish by the general term, " insjDiration ;" and
that it is external by means of the enunciation or the inditing
of the words spoken or revealed. Perfection, therefore, is
withdrawn from the Scriptures, either in these revelations, or
in those which preceded them, in the subjoined order and
method.
IV. (1.) The perfect inspiration given to the prophets and
apostles, who are the administrators of the Scriptures, is denied ;
and the necessity and frequent occurrance of new revelations
after those holy men, are openly asserted. (2.) Even when
this perfection is conceded, the j^ossibility is denied of making
a perfect enunciation of the inspired signification or sense by
means of the outward word. The reason assigned is, that the
ratio of those Divine meanings which are necessary to be
known for the perfect consummation of our salvation, is di-
verse. For while some of them serve for the instruction of
the ignorant and of babes in Christ, and for preparing their
minds ; others are useful for perfecting adults, and for imbu-
ing and filling their minds with the plenary wisdom of the
Spirit ; and while the former class of Divine mer.nings [for
the ignorant, &c.,] may be made manifest and taught by the
external word, the latter class can be ofiered to the minds [of
adults,] and impressednponthem,only by the internal [alloquio]
address of the Spirit. (3.) When the perfect inspiration and
enunciation of all the divine meanings have been granted, it is
denied that the Scriptures perfectly contain whatever has been
rUBLIO DISPUTATIONS. 413
inspired and declared that is necessaiy to salvation ; because,
[as it is alleged,] it was not the intention of the Spirit who in-
spired them, or of his amanuensis, to consign all those neces-
sary things in writing to posterity.
Y. Since these three negatives liold the following order and
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 destroye<l, its predecessors may be removed,
having eftected the destruction of the third, we might seem to
liave given complete satisfaction, if we had not thought proper,
according to our promise, to remove the causes of the error,
and thus to cut oif from the adversaries all occasion for com-
plaining, that we had treated the controversy not according to
its nature, but for the convenience of our own design and for
the sake of victor3\ Wherefore to these three negatives we
oppose afiirmatively the following three most veritable enunci-
ations : (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 proph-
ets 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 diiferent acts of revelation. This distinction
meets the objection [Sjn/'itualium^ of the Mystics, who insist
that the internal illumination of the Holy Spirit is always
necessar}'. This we concede with respect to the act of revela-
tion, but not with respect to the subjects and new significa-
tions. The agreement between the subjects and meanings,
and the acts of revelation, refutes the Papists, who aflirm,
that the Church was before the Scripture, because the inditing
of the word which had been previously pronounced, was pos-
terior to the Church." This, however, is not a necessary con-
414 JAMES AEMINIUS.
sequence, if the same meanings be comprehended in the writ-
ten word and in that which was pronounced.
YII. (1.) Commencing therefore with the proof of the first
of our three affirmative propositions, [§ Y,) 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 tliat 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 of all things
which ought to be revealed. " For I have given unto them
the words which thou gavest me." (John xvii, 8.)
Yin. The second passage is, " The spirit of truth will guide
you into all truth." (John xvi, 13.) Tlie efficacy of this
teaching will shine forth with more splendid evidence, if we
Bufi'er ourselves to be instructed by Christ in that truth through
which, according to his prayer, not only the apostles, but like-
wise the whole Church to the end of the world, will be sancti-
fied. (John xvii, ir-20.)
IX. The third is, " But God will reveal it unto us by his
Spirit," (1 Cor. ii, 10,) that is, the wisdom Vvdiich is there spe-
cified. But that no one may suppose this wisdom to be partial
and serving the Church only for a certain time, let him exam-
ine 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.
rilBLIC DISPUTATIONS. 415
(v, Y.) It is the wisdoin which contains " the things that
God^hath prepared for all them who love lilni," and not for
them only who lived in the apostolic age : (v, 9.) The M-isdom
wliich contains "the deep things of God," (v, 10,) all those
" things that are freely given to U3 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 uf the Lord, and the knowledge of which is said to
he '"the knowledge of the mind of Christ." (1 Cor. ii, 16.)
It is the wisdom of which " those alone who are perfect and
spirituaV are said to he capable, (v, 6, 14, 15,) that it might
not seem to be serviceable only for " the preparatory instruc-
tion of the more ignorant sort, and of babes in Christ." [See
§ lY.] 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 considera-
tion 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 Ilim. (John vii, 38, 30.)
The most cojjious effusion of the Holy Spirit w%is defer-
red 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 coj^ious abundance, as it was pos-
sible 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,
IT.) 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. Ho
will therefore glorify Christ." (13-15.) From these premi-
ses it tullows, that no new inspiration, after that to the apostles, ,
will be necessary to salvation ; and that what is said about the
416 JAMES AEMINIUS.
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 re-
futed, 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 earthy who, invested with
plenarj" power, may administer the affairs of the church, as
is the 23ractice of the Pajjists.
XI. The SECOND reason is taken from the office of the Apos-
tles, for the discharge of which, because they were immedi-
ately 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 Testa-
ment ;" (2 Cor, iii, 6,) to which as a Testament^ nothing can
be added ; (Gal. iii, 15;) and, as iV^<?'i^>, 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 Sj)irit ;" they were therefore instructed
by inspiration in those meanings which agree with the most
perfect christians, and not with those only who are placed un-
der the law and " the oldness of the letter." To them was
also committed " the ministration of rightousness ;" but this
was the last of all, on account of being that which is immedi-
ately connected with life eternal, and which is likewise ad-
ministered by righteounness. The apostles are also called
" reapers," with regard to the jirophets who were " the sow-
ers ;" (John iv, 88 ;) but this last service was to be performed
in the field of the Lord. After the ajiostles, therefore, no new
ministration has been given ; and, on this account, no new
inspiration.
Xn. The THIRD reason is drawn from the circumstance of
the period at which this inspiration was communicated to the
apostles, and which ma^^ 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
PUBLIC DISPUTATIONS. 417
it shall come to pass in the last days, I will pour out of nij Spirit
upon all llesh." (Acts ii, 17.) " AVlieii the Messiah is come,
he will tell us all things." (John iv, 25.) "God hath in these
last days spoken unto us hy his Son." (Ileb. i, 2.) To the
same eftect 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, hav-
ing arrived at i'ull 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 bo transformed into the
same image from glory to glory." (2 Cor. iii, 17, 18.) After
the apostles, therefore, no new inspiration, no greater perfec-
tion has been granted.
XIII. The FOURTH reason will exhibit to us the glory and
duration of the doctrine inspired and committed to the apos-
tles. For it greatly excels in glory, as being " the gospel
of the glory 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," (Ileb. i, 3,) and " in whom it
pleased the Father that all fullness sliould dwell," (Col. i, 19,)
indeed " all tlie fullness 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 forever, 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 docrine, that lie "will be with them
alway, even unto the end of the world." (xxviii, 20.)
XIV. 2. We will distinctly prove the second proposition
[§ V,] 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 Chi-ist
27 VOL. I.
418 JAMES AEMINIUS.
and the apostles. Second. The apostles perfectly taught all
things which are and will be necessary for the Church.
XY. Let the subjoined arguments stand in proof of the
FTRST member of the proposition. (1.) "The Son who is in
the bosom of the Father," that is, who is admitted to the inti-
mate knowledge of his secrets, " hath declared," by the out-
ward 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. I^ay, " 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.) The wisdom which the apostles received through revela-
tion 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, 18.) 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 like-
wise 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 be-
lieveth." (Rom. x, 8-10 ; 1 Cor. i, 21 ; 2 Cor. iii, 9 ; Acts
xiii, 26 ; E.om. i, 16.) (4.) The ministration of the Spirit
and of the New Testament is opposed to that of Moses, which
acted the part of a school master, yet " made nothing perfect,"
(Heb. vii, 19,) and to " the letter" of death and of the Old Tes-
tament. This ministration of the Sj^irit does not serve for pre-
paration, but contains perfection ; and this is the ministration
which the apostles executed, and from which they are called
ministers of the New Testament and of the Spirit, (2 Cor. iii,
6, Y,) and are said to present every man perfect in Christ
Jesus. (Coloss. i, 28.) (5.) That word which is called " the
incorruptible seed, of which we are born again, and which en-
dureth forever," (1 Pet. i, 23-25,) is not merely preparatory.
PUBLIC DTSPTTTATIONS. 419
And such is the word which through the gospel the apostles
Iiave (locUired.
X\'II, Let the following arguments establish the secoxd
member. (1.) The whole counsel of God, which is to be "de-
clared unto men," (Luke vii, 30,) contains all things necessary
to salvation. But Paul decUired to the Ephesiaiis " all the
counsel of God." (Acts xx, 27.) Therefore all things neces-
sary to salvation were declared, (Szc. (2.) The Corinthians are
saved by the gospel which Paul preached, provided they re-
tain it as they received it, (1 Cor. xv, 1, 2.) Therefore, all
things necessary to salvation were preached to the Corinthians.
(3.) " Salvation at the first began to be spoken by Christ,"
and, after having been jierfectly preached by him, " it was
confirmed unto us by the apostles that heard him." (Ileb. ii,
3.) Therefore the doctrine of the apostles perfectly contained
all things which the necessary confirmation of the Church de-
manded.
XVIIL And lest any one should utter this cavil, " The
Apostles, we allow, taught all the things which were necessary
at that time, but not all those which are sufiicient for the edifi-
cation of the body of Christ to the end of the world," let the
following arguments likewise be added. (4.) Whoever he be
that " preaches any other gospel" than that which the apostles
preached, and which the apostolic churches received, " he is
accursed." (Gal. i, 7-9.) Therefore it is not lawful to add
anything to the gospel preached by the apostles, to the end of
the world. Indeed, he who makes an addition, " has per-
verted the gospel of Christ." (.5.) Li Christ Jesus, or "in
the mystery of God, and of the Father, and of Christ, are hid-
den all the treasures of wisdom and knowledge." (Coloss. ii,
2, 3.) But Jesus Christ and this mystery were completely
preached by the apostles, (i, 25-28.) "Jesus Christ has
been nuide unto us of God, wisdom, righteousness, sanctifica-
tion and redemption ;" (1 Cor. i, 30, 31 ;) from which the
apostle concludes, that tnie glorying consists in the knowledge
of Christ alone. ( Jer. ix, 24.) Therefore the doctrine taught
by the apostles contains whatever will, at an^- time to the end
of the world, be necessary, useful and glorious to the church.
420 JAMES AIIMlNTirS.
(6.) The Churcli Universal is " built upon the foundation of
the apostles and prophets," (Ephes. ii, 20, 21 ;) and the apos-
tles are called "the foundations of the celestial Jerusalem,"
(Eev. xxi, 14,) " which is the mother of us all." (Gal. iv, 26.)
Therefore, the apostles have declared all things which will be
necessary for the whole church to the final consummation.
(7.) " There is one body of Christ, the fullness of Him that
filleth all in all ; one Spirit, one hope of our calling, one Lord,
one faith, one baptism, one bread, one God and Father of all,
and Jesus Christ the same yesterday, to-day, and forever."
(Ephes. iv, 4-6 ; i, 23 ; 1 Cor. x, 17 ; Heb. xiii, 8.) But the
apostles perfectly preached this God, this Lord, this Spirit,
this faith, hope, baptism and bread, and by their doctrine ani-
mate and vivify this whole body to the end of the world.
(Col. i, 24, 25.) Therefore the church ought " not to be car-
ried about with divers and strange doctrines." (Heb. xiii, 9.)
XIX. 3. The last j^roposition remains to be discussed. It
commends to us the perfection of the prophetical and apostoli-
cal Scriptures ; and for establishing it we produce the follow-
ing arguments. (1.) This perfection is taught in the express
testimonies of Scripture, which prohibit any addition to be
made to those things which the Lord has commanded ; and
the same scriptures teach, in a manner the most convincing,
that these testimonies must be understood concerning the writ-
ten word. (Dent, iv, 2 ; xii, 28 ; xxx, 10-14 ; xxviii, 58 ;
Josh, i, 7, 8.) The apostle therefore requires, that "no one
be wise above what is written," (1 Cor. iv, 6 ;) and he who
tells the Ephesians, " I have not shunned to declare unto you
all the counsel of God," (Acts xx, 27,) confesses, that " he said
none other things than those which the prophets and Moses
did say should come." (Acts xxvi, 22.)
XX. (2.) This perfection is also established by the very
object and matter of the saving doctrine. This is done by va-
rious metliods. (i.) The entire matter of the saving doctrine
consists of " the truth which is after godliness ;" (Tit. i, 1.)
But the Scripture perfectly delivers this truth, for it is con-
cerning God and Christ, and the manner in which He is to be
known, acknowledged and worshiped. (1 Chron. xxviii, 9 ;
PUBLIC DISPUTATIONS. 421
John xvii, 3; v, 23.) (li.) The Scripture perfectly delivers
the doctrine of faith, hope, and charity. But in those acts is
contained whatsoever God requires of us. (1 Jolin v, 13; 2
Tim. iii, IG ; Horn, xv, 4; 1 Thess. i, 3; Titus ii, 12, 13.)
(iii.) They are called "the Scriptures of the Old and New
Tostanient," because in them both these parts are completely
comprehended. But nothing can be added to a Testament :
na}', the testament of a prudent testator fully contains his last
will, according to whicii he wishes the distribution of his prop-
erty to be made, and his heirs to regulate their conduct. (2
Cor. iii, G ; Gal. iii, 15 ; Jer. xxxi, 31-34 ; xxxii, 38-40 ; Gal.
iv, 1, 2.) But the whole of the saving doctrine consists of a
description of the beneficence of God towards us, and of our
duty towards God. (iv.) The division of all this saving doc-
trine into the Law and the Gospel, as into parts which draw
forth the amplitude of the whole, proves the same thing, since
both of them are perfectl}' contained in the Scriptures. (Luke
xvi, 16; Josh i, 8; Luke i, 1-4; Rom. i, 2-6; Acts xxvi,
22, 23.)
XXI. (3.) The same perfection is proved from the end
and efficacy of the whole of the saving doctrine. If the Scrip-
tures propose this entire end and perfectly accomplish it, there
is no reason why we should call a doctrine, in what manner
soever it may be proposed, more perfect than the Scri2)tures.
But they entirely intend this end and efficaciously produce it.
(Eom. X, 4-10.) "This is his commandment, that we should
believe on the name ot his Son Jesus Christ, and love one an-
other." (1 John iii, 23.) "These things are written, that ye
might believe that Jesus is the Christ," &c. (John xx, 31.)
" These things have I written unto you, that ye may know
that ye have eternal life, and that ye may believe on the name
of the Sou of God." (1 John v, 9-13.) " On these two com-
mandments hang all the law and the prophets." (^latt. xxii,
37—40.) " Searcii the Scriptures ; for in them ye think ye have
eternal life." (John v, 39.) The Scriptures prevent men from
going down into the place of the damned ; (Luke xvi, 27-30 ;)
and they ]>revent this sad consequence without the addition
of any other doctrine whatsoever. For they render a man
422 JAMES AKMINTUS.
" wise unto salvation through faith, and perfectly furnished
unto all good works." (2 Tim. iii, 15-17.)
XXII. (-1.) This is also confirmed by the mode of speak-
ing usually employed by holy men of God, and by the Scrip-
tures themselves ; according to which they indiscriminately
use the term " Proj^hets" for the writings of tlie prophets^ " the
word of prophecy" for the prophetic Scriptures^ and, on
the contrary, " the Scriptures" for the prophets and for God
himself; by which is signified that the word of God and of
the prophets is completely one with the Scriptures ; and that
this word in its amplitude does not exceed the Scriptures with
regard to those things which are necessary. Thus it is said,
" King Agrippa, believcst thou the prophets ?" (Acts xxvi,
27,) that is, the writings of the prophets. (Luke xvi, 29.)
" We have a more sure word of prophecy," that is, the word
which is comprehended in the writings of the prophets : for it
is soon afterwards called " prophecy of Scripture." (2 Pet. i,
19, 20.) " Beginning at Moses and all the prophets, he in-
terpreted to them in all the Scriptures what they say con-
cerning Himself" (Luke xxiv, 27.) And, on the contrary,
" The Scripture saith unto Pharaoh," (Rom. ix, 17,) that is,
God said it by Moses. (Exod. ix, 16.) " The Scripture hath
concluded all under sin." (Gal. iii, 22.) "For God hath
concluded them all in unbelief" (Rom. xi, 32.) "The Scrip-
ture, foreseeieg that God, &c., preached before the Gospel unto
Abraham." (Gal. iii, 8 ; Gen, xii, 2, 3.)
XXIII. (5.) In the last place we add the following : IS"©
subject can be mentioned, by the sole knowledge or the [cultu]
worship of which the church ought to bedeck herself with in-
creased honor and dignity, and which subject is not compre-
hended in the Holy Scriptures. Xeither can any attribute be
produced agreeing with any subject of this kind, which it is
necessary for the church to know about that subject, or for her
to perform to it, and which the Scriptures do not attribute to
that subject: (John v, 39; Rom. i, 3; Luke xxiv, 27.)
Whence it follows, that the Scripture contains all things ne-
cessary to be known for the salvation of the Church, and for
the glory of God. The Papists indeed speak and write many
PUBLIC DISPUTATIONS. 423
things about Mary, the rest of tlie saints, and about the
Koraan Pontiff ; but we affirm, that these are not objects either
of any knowlet]<>;e or worship which the church ought to bestow
on them. And those tilings which the Papists attribute
to tlieni, are such as, according to the sure judgment of the
scriptures, canm)t be attributed to them without sacrilege and
a perversion of the gospel of Christ.
XXiy. AVe conclude, then, that all tilings which have
been, are now, or to the final consummation will be necessary
for the salvation of the church, have been of old perfectly in-
spired, declared and written ; and that no other revelation or
tradition, than those which have been inspired, declared and
contained in the scriptures, is necessary to the salvation of the
church. (2Tini.iii,lG; Matt, iv, 3, 4 ; xxii, 29; 9 Actsxviii, 28.)
Indeed we assert, that whatsoever relates to the doctrine of truth
is so perfectly comprehended in the scriptures, that all those
things which are brought either directly or indirectly again|t this
truth are capable of being refuted, in a manner the clearest
and most satisfactory, from the Scriptures themselves alone.
This asseveration we take with such solemnity and yet assurance
of mind, that as soon as anything has been proved not to be
contained in the scriptures, from this very circumstance we
infer that thing not to be necessary to salvation ; and when-
ever it is evident, that any sentiment cannot be refuted by the
Scriptures, we judge from this that it is not heretical. "When,
therefore, the Papists sedulously attempt to destroy the whole
perfection of Scripture by [exiiripla] specimens of articles,
which they call necessary^ but which are not proved from
Scripture, and by those which they consider heretical but
which are not confuted from Scripture the sole result of their
endeavors is, that we cannot conclude with any certainty the
former to be necessary and the latter heretical.
XKV. In the moan time we do not deny, that the apostles
delivered to the churches some things which related to the
external discipline, order and rites to be observed in them, and
which have not been written, or at least are not comprehended
in those of their books which we call " Canonical." (1 Cor-
xi, 34.) But those things do not concern the substance of
424 JAMES ARMINIUS.
saving doctrine ; and are neither necessary to salvation, per-
petual, immutable, nor universal, but accommodated to the
existing state and circumstances of the cliurch.
XXVI. We likewise confess, that individual churches, or
great numbers, or even all of them, if they can agree together
in unity, may frame certain ritual Canons relative to their
mutual order and decorum, (1 Cor. xiv, 40,) and to the dis-
charge of those functions which minister to edification ; pro-
vided those rites be neither contrary to the written word, su-
perstitious, nor difficult of observance in consequence of being
numerous and burdensome. (Coloss. ii, 8 ; Acts xv, 10, 28.)
This proviso is needful to prevent those rites from being con-
sidered as a part of Divine worship, or from becoming preju-
dicial to the liberty of the church, whose equitable " power"
in abrogating, changing, or amplifying them, is always sub-
servient to " edification and not to destruction." (1 Cor. xiv,
5,^6 ; 2 Cor. xiii, 10.) In this sense we admit the distinction
of Traditions into "Written and Unwritten, Apostolical and
Ecclesiastical ; and we call those men " violators of order,"
(2 Thess. iii, 6 ; 1 Cor. xiv, 32, 33,) who oppose ecclesiastical
canons that are constituted in this manner, or exclaim against
them by their own private authority.
PUBLIC DISPUTATIONS. 425
DISPUTATION III.
ON THK SUFFICIENCY AND PERFECTION OF THE HOLY SCRIPTUEES,
IN Ol'POSITION TO HUMAN TKADFriONS.
Respondent^ De Coionee.
Because the Papists contend for untcriUen traditions, against the entire perfec-
tion of Scripture, as if it were for every thing sacred and dear to them, that they
may be able to obtrude, on mankind, jnany dogmas, which, even by their own confes-
sion, are not comprised in the Scriptures, and to assume to themselves an irre-
fragible authority in the church ; it seems, that wc shall not spend our time
nnprofitubly, if, in a few Theses, ice discuss in the fear of God what ought to be
maintained on the subject of Divine traditions and on the opinion of the
I^apists.
I. The word " Tradition," according to its derivation, signifies
the act of delivering ; but having been enlarged throngli usage
to denote tlie object about which the act is occupied, it also
signifies the doctrine itself that is delivered. We ascribe this
epithet, in either or both of its senses, to a Divine, accepta-
tion, on account of its cause which is God, to distinguish it from
that which is Ar^ma/i. (1 Cor. ii, 12, 13.) And we saj^, " That is
excellently Divine which is such at the same time in its act and
in its object." We define it, Divine doctrine, manifested by a
Divine act, with less excellence^ by men ; because, however
Divine it is in its object, still it is human in the act of tradi-
tion. (2 Pet. i, 21.) The apostle Paul had regard to this
when he said, " As a wise master-builder, I have laid the
foundation, and another buildeth thereon. But let every man
take heed how he buildeth thereupon," (1 Cor. iii, 10.) And
St. Peter, when he said, " if any man speak, let him speak as
the oracles of God." (1 Pet. iv, 11.)
n. Divine tradition, both with respect to its object and to
its act, is variously distributed. In regard to its object. (1.)
According to the actions which it requires to be performed to
itself by men, we distinguish it into that which is of Faith, (1
John V, 13,) and to which we add hope, and into tliat which
relates to [mores] morals. In the first, it is oflered as an object
4:26 JAMES AEMTNIUS.
to be believed, in the other as one to be performed. (Luke
xxiv, 27 ; Mark i, 15 ; Matt, xxi, 22, 23 ; ix, 13.) (2.] From
the adjuncts of the act required, we call one act necessary to
righteousness and salvation, while another is supplementary
to that which is necessary. [Heb. ix, 10.] [3.] From the
duration of time, we call one perpetual and immutable^ an-
other temporary and subject to change according to the
appointment of its author. [John iv, 21-23.] [4.] According
to its extent, we call one universal^ which binds all believers
either those of all ages of the world, or those who exist at the
same time ; and another j^ar^/cwZar, which has reference to
certain persons whether they be many or few, such as that
which respects the legal ceremonies and the Levitical priest-
hood. [Rom. ii, 26,^27.]
III. Tradition is distinguished, in regard to the act. [1.]
From its subject, into internal and external. An internal
one is that which is made to the mind by the illumination and
inspii-ation of the Holy Spirit. [Isai. lix, 21 ; with Eph. i,
17-21.] To this we likewise refer that which is made to the
internal senses, by sensible \species\ images formed in \imag-
inatione'\ the inward receptacle of images. [1 Cor. ii, 10.]
An external tradition is that which is made by means of signs
presented to the external senses ; among these the principal
place is occupied by the word, \tradendi\ in the delivery of
which, two methods are employed, an enunciation made by
oral speech and writing. [Rom. x, 17 ; 1 Cor. i, 28 ; 2 Thess.
ii, 13, 14 ; Gen. iii, 9-19 ; xii, 1-3 ; Ezek. ii, 5 ; v,l-3. [2.]
From its causes, into hnmediate and mediate. An immediate
one is that which proceeds from God, without the intervention
of man. Let permission also be granted, to us, for the sake
of greater convenience of doctrine, to reckon under immediate
tradition that which is made by angels, lest we be compelled,
to introduce many mediate traditions subordinate to each
other. A mediate act of tradition is that which is performed
by God, as the chief author, through the hands of a man pecu-
liarly sanctified for its execution. (3.) According to its dignify
and autliority, it may be distributed into primary and second-
ary,' so that the primary may be one, transacted indeed by
rCBLIC DISPUTATIONS. 427
man, but by a man so instructed and governed by the inspi-
ration and direction of the Holy S[)irit, (2 Sam. xxiii, 2, 3,)
that " it nuiy nut be be himself that speaks, but the Spirit of
the Father that is in hini ;" (Matt, x, 20 ;) that he may not
himself be the crier, but " the voice of God crying ;" not him-
self the Scribe, but the aunmuensis of the Holy Spirit. (2
Tim. iii, IG ; 2 Pet. i, 21.) The secondary is that which is
indeed according to [institutionem] the appointment of God,
but by the will of man who administers the act of tradition at
his own option. (1 Pet. iv, 11.)
IV. Internal tradition is always and absolutely necessary to
the salvation of men. For in no way, except by a revelation
and an inward sealing of the Holy Spirit, (2 Gor. i, 20-22,)
can any num perceive, and by an assured faith apprehend the
mind of God, however it nuiy be manifested and confirmed by
external signs. (1 Cor, ii, 10-16.) External tradition is ne-
cessary tlirough the pleasure of the Divine will, whether we
consider that will nnivei'salhj ; for without it he can abun-
dantly instruct the mind of man. (1 Cor. iii, T-10 ; 2 Cor.
iv, 6.) Or whether we consider it according to special modes /
for it is sometimes delivered by the pronunciation of lively
sounds, and at other times by writing, and at times by both
methods, according to his own good pleasure, and which of
them soever He has seen })roj)er to employ. (1 Cor. v, 9 ;
Exod. xxiv, 7; 2 Thess. ii, 13, 1-1 ; Luke xvi, 27-31.) It is,
from this very circumstance, necessary to men ; and from it
the inconciusiveness of this argument is apparent, " Because
God furmei'ly instructed his own church without the Scriptures
by the words which He spoke himself, therefore, the Scrip-
tures are now mmecessary."
V. Though all the doctrines delivered by God, either from
Lis own lips or in writing, possess Divine authority ; yet we
may distinguish between them, and may, according to certain
respects, claim a greater authority for one than for another.
(1.) The efficient cause nuikes the principal difference. For
whatever doctrine it wills more, [than any other,] it makes
that doctrine be of greater authority. Thus it is said, "I will
have mercy, and not sacrifice." (Matt, ix, 13.) (2.) The con-
428 JAMES AEiimrus.
dition \_qualitas] of him who administers the doctrine, obtains
for it a greater or a less degree of anthoritj. " For if the
word spoken by angels, was steadfast," &c., how much more is
the doctrine which is announced to us by the Son ? (Heb. ii,
2-5.) (3.) The object of the doctrine produces the same
effect. For, according to it, some precepts are called "the
weightier matters of the law," (Matt, xxiii, 23,) while others
are called "the least commandments;" (Matt, v, 19;) and
thus the precepts of the second table yield to those of the
first. (Luke xiv, 20.) In this view the Apostle said, " This
is a faithful saying, and worthy of all acceptation," in which
expression let the emphatic word be observed, " that Christ
Jesus came into the world to save sinners ; of whom I am
chief." (1 Tim. i, 15.) (4.) The nearer and more leading
tendency which any doctrine has to the end proposed by tie
whole, the greater prevalence and authority does it possess.
" If the ministration of death and of condemnation is glorious,
how much more doth the ministration of life and righteousness
exceed in glory !" (2 Cor. iii, 9.) (5.) The very mode of de-
livery adds weight to the authority. For, lest that should
escape which had before been delivered only in words, the
author himself commits it to writing, and thus, when by a
double act, it i3 entrusted to the memory of others, lie points
it out in a manner far more excellent, than if he had been
content to recommend it solely by pronouncing it in words.
(2 Pet. iii, 1, 2.) And here let the hypothesis be observed, in
which it is ^presupposed that the matter had been delivered
partly by speaking and by writing, and partly by speaking
alone. The more frequent and solicitous recommendation of
the written doctrine serves to strengthen this argument.
(Dent, xvii, 19 ; 1 Tim. iv, 13 ; 2 Pet. i, 19.)
VI. Having given this exposition of the subject, let us
proceed with the controversy wh cli we have with the Papists,
and pass upon it a few brief animadversions. It seems to be
comprehended in these three questions. (1.) Is every doctrine
already delivered, which has been, is now, or ever will be ne-
cessary to the salvation of the church ? Does any thing of
this kind yet remain to be delivered ? And if it has been
PUBLIC DISPUTATIONS. 429
really delivered, •when was that done ? (2.) In what are those
doctrines contained which it is necessary for tlie church to
Lelic've and i)ractise in order to be saved ? Are they in the
Scriptures alone ; or partly in the Scriptui'es, and partly in
unwritten traditions from their first author ? (3.) IJow can
it be made evident with certainty to the consciences of believ-
ers, that any particular doctrine is Divine?
Yir. With regard to the First question, our opinion is, that
all the doctrines necessary for the salvation of the Church
Universal, have been already delivered, above fiiteen hundred
years ago ; and that no tradition has been made of any new doc-
trine that is necessary for the salvation of believers, since the
days of the apostles. ^Ye establish our opinion by the follow-
ing arguments: (1.) Because in Christ, and in his Gospel,
" are hidden all the treasures of wisdom and knowledge."
(Col, ii,3.) But the apostles have perfectly announced Christ
and his Gospel ; (Acts xx, 2G, 27 ;) so that an anathema is
pronounced on him who preaches any other gos})el tluni that
which the apostles have preached and the churches have re-
ceived, (Gal, i, 8, 9.) But that man preaches another gospel,
who adds any thing to it as being necessary to the salvation of
believers, (2,) Because the whole "church has been built
upon the foundation of the apostles and proi)liets," (Eph. ii,
20; llev. xxi, 1-1.) This is not true, if there be a doctrine
necessary to the salvation of any church, which has not been
revealed through the prophets and apostles. (3.) Because the
whole Catholic Church is one body, consisting of particular
churches that possess the same nature and principles as the
whole ; and this Church is animated by one spirit, and led
into all truth, and being called into one hope of the same in-
heritance, it has "one Lord, one faith, one baptism, one God
and Father of all,"^(Eph. iv. 4, 6,) and sealed into "the com-
munion of the same body and blood of the Lord," by a par-
ticipation of one cup and bread. (1 Cor. x, 10, 17.) (4.)
Because " Jesus Christ is the same yesterday, and to-day, and
forever." Whence the apostle infers, that it is wrong for the
Church to be " caiTied about with divers and gtrauge doc-
trines." (Heb. xiii, 8, 9.)
430 JAMES AEMINITJS.
YIII. Thoiigli some of the Popish divines profess to assent
to this truth, 3'et indications snfficientlj manifest of their dis-
sent from it are extant in tlieir writings, especially in those of
the Canonists. In the first place, the epithets of Universal
Bislioj),^ Siqjreme Pastor^ Prime Ilead^ Bridegroom., the Per-
fecter and Illuminator of the Catholio Church his Bride^
which are ascribed to the lloman Pontiff, do not admit of this
limitation of tradition. Then, the authority of governing,
commandino; and forbiddino;, of establishing!: and abro^atins:
laws, of judging and condemning, and of loosing and binding,
an immense and infinite authority, which is not merely attrib-
uted to him, but is actually assumed and exercised by him,
excludes the same kind of circumscription.* To which may
be added the Decree, by which it is decided to be necessary
for salvation, that every human creature be placed in subjec-
tion to the Poman Pontiff; and that, by which authentic
authority is ascribed to the ancient Latin translation of the
Scriptures. f But, not to multiply instances, we hold it for a
general argument of this dissension, that they dare not enter
into an exact enumeration of unwritten traditions, and fix the
number of them ; they avoid this, that they may reserve to
themselves the power of producing tradition in any controversy.
Some of them, therefore, assert, that other doctrines are ne-
cessary according to the different states of the Church.
IX. But we most willingly confess, that the tradition which
we call secondary will continue in the Church to the end of
the world ; for by it the doctrines which have, through the
prophets and apostles, been committed to her, are by her,
further dispensed to her children. For this reason, the Church
is called "the pillar and ground of the tinith," (1 Tim. iii, 15,)
but only secondarily after the apostles, who, on account of the
primary tradition, are distinguished by the title of " pillars,"
(Gal. ii, 9,) and " foundations," (Rev. xxi, 14,) before those
epithets were bestowed on the church.
X. "With regard to the second question, [§ VI,] we say
* Extrav. De Major, et Obed. c unam, + Synod. Trld. sess. 4
PUBLIC DISPUTATIONS. 431
that the canonical Scriptures of the Old and New Testament
j»erfectly contain all doctrines which are necessary to the sal-
vation of believers and the glory of God. This is manifest,
(1.) jFrom depress testimonies of Scripture, [see Disputation
II, Tliesis XIX,] forbidding any addition to be made to those
thinjrs which have been commanded, and commanding; that
" no man be wise above what is written," (1 Cor. iv, 0,) though
in the former of these, it is evident from the text that Moses
is speaking about those precepts which were comprised in
writing. (2.) From the very substance of the doctrines / and
this in various ways. The scriptures contain in a complete
form the doctrine of the Law and of the Gospel ; they also
perfectly embrace the doctrine of faith, hope and charity.
They deliver the full knowledge of God and ot Christ, in Avhich
is placed life eternal. They are called, and truly so, " the
Scriptures of the Old and ISTevv Testament ;" but to a testa-
ment nothing ought to be added. (3.) From the end at v^hich
they aim and which they attain. " These things are written,
that ye may believe ; and that, believing, ye may have life."
(John XX, 31.) " Search the Scriptures ; for in them ye think
ye have eternal life." (v, 39.) (4.) From their ificacy ;
because, without [the aid of] any other doctrine, they suffi-
ciently hinder any man from going into the place of torment,
(Luke xvi, 28, 29 ;) and they render " the man of God wise
unto salvation through faith, and thoroughly furnished unto all
good works." (2 Tim. iii, 15-17.) (5.) From tlic manner of
speech usually employed in the Scriptures, by which " the
prophets" are understood to mean tlie writings of the 2yi'oj)h~
etSy " the prophets" and " the word of prophecy" signify the
prophecies of Scripture. (2 Pet. i, 19-21.) What God said
and did is ascribed to the Scri])tures : thus, " For the Scrip-
tures saith unto Pharaoh;" (Rom. ix, 17;) "the Scripture,
foreseeing, &c., preached before the gospel unto Abraham ;"
(Gal. iii, 8 ;) " the Scripture hath concluded all under sin."
(iii, 22.)
XI. The Papists assert, on the contrary, that all things
necessary to salvation are not contained in the Scriptures ; but
partly in the Scriptures, and partly in unwritten traditions.
432 JAMES AKMINIUS.
This tlieir opinion thej endeavor to establish, not only by the
Scriptures themselves, but by the testimonies of Popes, Coun-
cils, and Fathers, nay, by certain examples which they produce
of necessary doctrines which are not comprehended within the
limits of Scripture. As we shall examine the strength of each
of these arguments separately in the discussion which we have
now commenced, we may remark by way of anticipation, that
the passages of Scripture which they usually quote for this
purpose, are either forcibly wrested from their correct signifi-
cation, or do not determine the proposition ; that the testimo-
nies of Popes, Councils, and Fathers, being those of mere men,
do not operate to our prejudice ; that the instances which they
adduce are either coutirmed from the Scriptures, or are not
necessary to salvation. This separation we consider of such
necessity, that when it is once granted that they are necessary
to salvation, it follows that they can and that they must be
confirmed by the Scriptures ; and when it is granted that they
cannot be confirmed by the Scriptures, it follows that they are
not necessary to salvation. So immoveable and certain is this
truth to our minds, that all doctrines necessary to salvation
are contained in the Scriptures.
XII. To the THIRD question, [§ V,] we reply : As one
\traditio\ delivery of Divine doctrine \q primary^ and another
secondary / so likewise one attestation [witnessing] respect-
ing the divinity of the doctrine is priinary^ while another is
secondary. (John v, 36, 37 ; 1 John v, 7.) The Primaey
attestation is that of God himself, to whom it appertains j^rop-
erly, originally, and j9<?r se to bear witness to his own doctrine.
But he emploj'S a two-fold mode of bearing witness : one ex-
ternal., which is presented to the senses of those to whom the
doctrine is proposed, (John iii, 2 ; Ileb. ii, 4 ; 1 Cor. i, 6-8,)
and is a preparative for creating faith in the doctrine, even
when this doctrine is not understood. Another internal.,
which impresses on the mind a true understanding of the doc-
trine, and an undoubted approval of it, which is the necessary,
proper and immediate cause of that faith which God requires
to be given to his word, and which alone is saving. The Sec-
ondary attestation is that of the Church. For having been
PUBLIC DISPUTATIONS. 433
herself certified, by means of the primary attestation, (which
is tliat of dot],) of the divinity of this doctrine, she both [oh-
signat^ gives lier hand and seal as a witness that God is true,
(John iii, 33,) and she bears her testimony to the doctrine re-
ceived from the God of truth. This testimony is pleasing to
God, due to the doctrine, honorable to the church, and useful
to men. (1 John v, 9 ; John v, 34-36.) But it is to be ob-
served, that this testimony of the church is human and not
Divine, and is less than the preceding, which is potent only
in preparing the hearts, by a sort of reverence that it obtains
for the doctrine, that the hearts so prepared may with sincer-
ity, by the internal witnessing of God, yield their assent to it.
(John XV, 26, 27.) Under that part of the Pklmary testimony
which is external^ we comprise the testimony of prophets,
apostles, evangelists, pastors, and teachers, who are " workers
together with God," provided they have been immediately
called [by God himself.] But we refer it to the Secondary
testimony, if they have been called mediately by the church.
The Papists, who ascribe less to the internal attestation, and
more to that which is secondary, than what we have explained,
are deservedly rejected by us.
XIII. Having explained these matters, we grant, that the
apostles delivered to the churches some things relating to order,
decency, and the rights to be obsei*ved in them, which they
did not connnit to writing, (1 Cor. xi, 34 ;) but those things
do not concern the substance either of the Law or the Gospel,
are not necessary to salvation, are neither immutable, perpet-
ual, nor universal, but are accommodated to the existing con-
dition of the church, and the circumstances in which she is
placed. "We further grant, that either single churches, or
many by mutual consent, or that all churches provided they
could so agree, may frame certain ritual canons for their good
order and decency, and for such direction in those duties which
must of necessity be performed in them, as may contribute to
their present edification. (lCor.xiv,40.) But these conditions
must be observed respecting them: (1.) Tliat these rites be
not repugnant to the Written Word. (Col. ii, 18-23.) (2.)
That they neither have superstition intermixed with them, nor
28 VOL. I.
434 JAMES AHMINIUS.
encourage it. (3.) That they neither be accounted as divine
worshijD, nor cast a snare upon consciences. (4.) That they
be neither more numerous, nor more burdensome in practice,
than may render them easy of observance. (Acts xv, 10, 28.)
(5.) That the church do not deprive herself of the liberty of
changing, adding, or taking away, as she shall consider her
present edification to require. Such rites as these being use-
fully established in a church, it is unlawful for any one, of
his own private authority, to gainsay or attack them, unless he be
ambitious of having his name emblazoned in the list of disor-
derly persons, and among the disturbers of the peace of the
church. (1 Cor. xiv, 82, 33 ; 2 Thess. iii, 6.)
DISPUTATION IV.
ON THE NATURE OF GOD.
Hespondent^ James AitivnNrus, when he stood for his
degree of D. D.
I. The very natm'e of things and the Scriptures of God, as
well as the general consent of all wise men and nations, testify
that a nature is correctly ascribed to God. (Gal. iv, 8 ; 2 Pet.
i, 4 ; Aristot. De Kepub. 1. Y, c. 1 ; Cicero De Nat. Deor.)
II. This nature cannot be known a ^jriori : for it is the first
of all things, and was alone, for infinite ages, before all things.
It is adequately known only by God, and God by it ; because
God is the same as it is. It is in some slight measure known
by us, but in a degree infinitely below what it is [in] itself ;
because we are from it by an external emanation. (Isai. xliv,
6 ; Kev. i, 8 ; 1 Cor. ii, 11 ; 1 Tim. vi, 16 ; 1 Cor. xiii, 9.)
ni. But this nature is known by us, either immediately
thi'ough the unclouded vision of it as it is. This is called " face
to face," (1 Cor. xiii, 12,) and is peculiar to the blessed in
heaven: (1 John iii, 2.) Or mediately through analogical
images and signs, which are not only the external acts of God
rUBLIC DISPUTATIONS. 435
and Ills works tlirough tlicm, (Psalm xix, 1-8 ; Horn, i, 20,)
but likewise his wurd, (Rora. x, 14-17,) which, in that part in
which it proposes Christ, " who is the Image ot tlie Invisible
God," (Col. i, 15,) as " the brightness of his glory, and the
express image of his person," (Heb. i, 3,) gives such a further
increase to our knowledge, that " we all, with open face be-
holding as in a glass the glory of the Lord, are changed into
the same image from glory to glory." (2 Cor. iii, 18.)
This is called "through a glass in an enigma," or "darkly,"
and ap{)lies exclusively to travellers and pilgrims who " are
absent from the Lord." (2 Cor. v, G ; Exod. xxxiii, 20.)
IV. Ijut there are two modes of this second perception
from the works and the word of God. The first is that of
Affirmation^ (which is also styled by Thomas Aquinas, "the
mode of Causality and by the habitude of the principle,") ac-
cording to which the simple perfections which are in the crea-
tures, as being the productions of God, are attributed analogi-
cally to God according to some similitude. (Psalm xciv, 9,
10 ; Matt, vii, 11 ; Isai. xlix, 15.) The secoxd is that of Ne-
gation or Itemoval^ according to which the {secundum quid~\
relative perfections and all the imperfections whicli appertain
to the creatures, as having been produced out of nothing, are
removed from God. (Isai Iv, 8, 9 ; 1 Cor. i, 25.) To the
mode of Affirmation^ (because it is through the habitude of the
cause and princii^le, to the excellence of which no effect ever
rises,) that of Pre-euiinence mustl)cadded,according to which
the perfections that are predicated of the creatures are under-
stood [to be] infinitely more perfect in God. (Isai. xl, 15, 17,
22, 25.) Though this mode be affirmative and positive in
itself, (for as the nature of God necessarily [est^^ exists, so it is
necessarily known,) in [j>ositione] j)Ositively and not in nega-
tion ; yet it cannot be enunciated or expressed by us, except
through a Negation of those modes according to which the
creatures are partakers of their own jierfections, or the perfec-
tions in creatures are circumscribed. Those modes, being ad-
ded to the perfections of the creatures, produce this effect, tliat
those which, considered without them, were simple i)ei'fections,
are [secundum quid] relative perfections, and by that very
436 JAME3 AEMmnis.
circumstance are to be removed from God. Hence it appears,
that the mode of Pre-eminence does not differ in species from
the mode of Affirmation and legation.
y. Besides, in the entire nature of things and in the Scrip-
tm'es themselves, only two [substantialid] substances are found,
in which is contained every perfection of things. They are
Essence and Life^ the former of them constituting the perfec-
tion of all existing creatures ; the latter, that of only some of
them, and those the most perfect. (Gen. i ; Psalm civ, 29 ;
cxlviii ; Acts xvii, 28.) Beyond these two the human mind
cannot possibly comprehend any substance, indeed, it cannot
raise its conceptions to any other : for it is itself circumscribed
within the limits of created nature, of which it forms a imrt /
it is therefore incapable of passing beyond the circle which
incloses the whole. (Kev. i, 8 ; iv, 8 ; Dan. vi, 26.) Where-
fore in the nature of God himself, only these two \moment(i\
causes of motion, Essence and Life, can become objects of our
consideration.
LET THE FOLLOWING BE OUK PKOBLEMS.
Have a corporeal Essence, and a vegetative and sensitive Life,
any analogy to the Essence and Life of God, though such anal-
ogy be less than a sjiiritual Essence and an intellectual Life ?
If they have this analogy, how are body and \_sensus\ senses
removed simply from God ?
If they have not this analogy, how has God been able to pro-
duce this kind of Essence and Life ?
YI. But in God both these are to be considered in the
mode of Pre-eminence, that is, in excellence far surpassing
the Essence and Life of all the creatures. (Psalm cii, 27 ; 1
Tim. vi, 16.)
THE ESSENCE OF GOD.
YH. The Essence of God is that by which God exists ; or
it is the first \momentuiri\ cause of motion of the Divine Na-
ture by which God is understood \gss6\ to exist.
rUBLIO DISPUTATIONS. 437
YIII. Because every Essence, which is either in tiie supe-
rior or in the inferior nature of things, is distributed into spir-
itual and corporeal^ (Coloss. i, 10 ;) of which, the former de-
notes simply perfection, the hatter a defection or defect from
this perfection. On this account we sejiarate corporeal Es-
sence from God according to the mode of removal, and at
the same time all those things which belong to a corporeal
Essence as such, whether it be simple or compound — such as
magnitude, figure, place, or parts, whether sensible or imagina-
hle. Whence also He cannot be perceived by the corporeal
senses, either by those which are external or by the internal,
since He is invisible, intactable, and \ini7naginabilis~\ incapa-
ble of being represented. (Deut. iv, 12 ; 1 Kings viii, 27 ;
Luke xxiv, 39 ; John iv. 24 ; 1 Tim. i, 17.) But we ascribe
to Him a spiritual Essence, and that in the mode of pre-
eminence, as " the Eather of Spirits." (Heb. xii, 9.) Tueee-
FORE,
1. We reject the dogma of the Anthropo-morphites, [those
who'maintained that " the uncorruptable God'" had a form or
body " like to corruptible man,"] and the intolerable custom
of the Papists, which they constantly practice, in fashioning a
[supposed] likeness of God's Essence. (Deut. iv, 15, IC ; Eom.
i, 23; Isai. xl, 18; Acts xvii, 29.)
2. "When bodily members are attributed in the Scriptures
to God, that is done on account of the simplicity of those
effects, which the creatures themselves usually produce only
by the aid and operation of those members.
IX. As we ought to enunciate negatively the mode by
which the Essence of God pre-eminetly both is and is
spiritual, above the excellence of all Essences, even of those
which are spiritual ; so this may be done first and immediately
in a single phrase, " He is, aMa^yjig xai a-jaiTjocr, without begin-
ning and without cause either external or internal." (Isaiah
xliii, 10 ; xliv, 8, 24 ; xlvi, 9 ; Rev. i, 8 ; Rom. xi, 35, 36 ; 1
Cor. viii, 4-6 ; Rom. ix, 5.) For since there cannot be any
advancement m injinitum, (for if there could, there would be
no Essence, no Knowledge,) there must be one Essence, above
and before which no other can exist : but such an Essence
438 JAMES AHMEsntrs.
must that of God be ; for, to whatsoever this Essence may
be attributed, it will by that very act of ascription be God
himself.
X. Because the Essence of God is devoid of all cause, from
tliis circumstance [_existunt] arise, in the first place, Simplicity
and Infinity [entitatis'] of Being in the Essence of God.
XL Seviplicitt is a pre-eminent mode of the Essence of
God, by which he is void of all composition, and of compo-
nent parts whether they belong to the senses or to the under-
standing. He is without composition^ because without external
cause ; and He is witJiout comjponent parts^ because without
internal cause. (Rom. xi, 85, 36 ; Heb. ii, 10 ; Isai, xl, 12,
22.) The Essence of God, therefore, neither consists of mate-
rial, integral and quantitive parts, of matter and form, of kind
and difi'erence, of subject and accident, nor of form and the
thing formed, (for it is to itself a form, existing by itself and
its own individuality,) neither \ex supposit6\ hypothetically
and through nature, through capability and actuality, nor
thi'ough essence and being. Hence God is his own Essence
and his own Being, and is the same in that which is, and that
by which it is. He is all eye, eai", hand and foot, because he
entirely sees, hears, works, and is in every place. (Psalm
CXXxix, 8-12.) TuEREFOEE,
Whatever is absolutely predicated about God, it is mider-
stood essentially and not accidentally; and those things,
(whether many or diverse,) which are predicated concerning
God, are, in God, not many but one : (James i, 17.) It is
only in our mode of considering them, which is a compound
mode, that they are distinguished as being many and diverse ;
though this may, not inappi'opriately, be said, because they
are likewise distinguished by a formal reason.
XII. Infinity of Being is a pre-eminent mode of the Es-
sence of God, by which it is devoid of all limitation and boun-
dary, (Psalm cxlv, 3 ; Isai. xliii, 10,) whether from something
above it or below it, from something before it or after it. It
is not bounded by anything ahove it, because it has received
its being from no one. Nor by anything helow it, because the
form, which is itself, is not limited to the capacity of any mat-
PriiLIO DISPUTATIONS. 439
tcr •whatsoever tliat may bo its recipient. Neither by any
thing hefore U, because it is from nothing efficient : nor after
vV, because it does not exist for the sake of another end. But,
His Essence is terminated inwardly by its own property, ac-
cording to which it is what it is and nothing else. Yet by this
no limits are prescribed to its Infinity ; for by the very cir-
cumstance, that it is its own being, subsisting through itself,
neither received from another nor in another, it is distinguished,
from all others, and others are removed from it. (Isai. xliv, 9;
Eom. xi, 36 ; Prov. xvi, 4.) Therefoee,
Whatsoever is predicated absolutely about God, is predica-
ted concerning Him immediately, primarily, and without
[respect to] cause.
XIII. From the Simplicity and Infinity of the Divine Es-
sence, arise Infinity with regard to time, which is called
" Eternity ;" and with regard to place, which is called " Im-
atENsiTY ;" Impassibility, IxrMUTABiLiTY, and Incorruptibility.
XIY. Eternhy is a j^re-eminent mode of the Essence of
God, by which it is devoid of time with regard to the term or
limits of beginning and end, because it is of infinite being ; it
is also devoid of time with regard to the succession of former
and latter, of past and future, because it is of simple being,
which is never in [2^ote}itia^ capability, but always in act
(Gen. xxi, 33 ; Psalm xc, 2 ; Isai. xliv,"^C ; 2 Tim. i, 9.) Ac-
cording to this mode, therefore, the Being of God is always
the univereal, the whole, [jjh^itan'] the plentitude of his essence,
\i)idistanter'\ closely, fixedly, and at everj^ instant present with
it, resembling a moment which is also devoid of intelligible
parts, and never [in fluxutn progreditur'] flows onward pro-
gressively, but always continues within itself. It will be law-
ful, therefore, for us, with Boetius, to define Eternity in the
following manner, after changing, by his good leave, the word
Life into that of Essence : " It is an interaiinable, entire and
at the same time, a j)erfect possession of Essence. But it seems
that I may by some sort of right require this change to be
made, because Essence comes to be considered in the first
[jnomejitum'] moving cause of the Divine jSTature, before Life;
440 JAMES AEMnmrs.
and because Eternity does not belong to Essence through Life,
but to Life through Essence. Theeefoke,
Whatsoever things are predicated absolutely concerning
God, they belong to Him from all eternity and all together.
It is certain that those things which do not from all eternity
belong to Ilim, are predicated about Him not absolutely, but
in reference to the creatures, such as, " He is the Creatol", the
Lord, the Judge of all men."
XY. Lmmensitt is a pre-eminent mode of the Essence of
God, by which it is void of place according to space and
limits : being co-extended sjMce, because it belongs to simple
entity, not having part and part, therefore not having part
beyond part. Being also its own encircling limits^ or beyond
which it has no existence, because it is of infinite entity : and,
before all things, God alone was both the world, and place,
and all things to himself; but He was alone, because there
was nothing \extrinsecus\ outwardly beyond, except himself.
(1 Kings viii, 27 ; Job xi, 8, 9.)
XYI. After creatures, and places in which creatures are
contained, have been granted to have an existence, from this
Immensity follows the OiiNiPEESENCE or Ubiquity of the Es-
sence of God, according to which it is entirely wheresoever
any creature or any place is, and this in exact similarity to a
[mathematical] point, which is totally present to the entii'e
circumference, and to each of its parts, and yet without cir-
cumscription. If there be any difference, it arises, from the
Will, the Ability and the Act of God. (Psalm cxxxix, 8-12 ;
Isai. Ixvi, 1 ; Jer. xxiii, 24 ; Acts xvii, 27, 28.)
XYH. LviPAssiBiLrrY is a pre-eminent mode of the Essence
of God, according to which it is devoid of all \_passionis] suf-
fering or feeling ; not only because nothing can act against
this Essence, for it is of infinite Being and devoid of an exter-
nal cause ; but likewise because it cannot receive the act of
anything, for it is of simple Entit3^ Theeefoke, Christ has
not suffered according to the Essence of his Deity.
XYIH. LvoruTABiLiTT is a pre-eminent mode of the Essence
of God, by which it is void of all change ; of being transferred
PUBLIC DISPUTATIONS. 441
from place to place, because it is itself its own end and good,
and because it is immense ; of generation and corruption ; of
alteration ; of increase and decrease ; for the same reason as
that by wliich it is incapable of suffering. (Psalm cii, 27 ;
Mai. iii, 0 ; James i, 17.) Whence likewise, in tlie Scriptures,
iNCORRUFfiBiLiTY is attributed to God. Nay, even motion
cannot happen to Ilim through operation ; for it api:)ertains to
God, and to Ilim alone, to be [quietuno] at rest in operation.
(Rom. i, 23 ; Isai. xl, 28.)
XIX. These modes of the Essence of God belong so pecu-
liarly to Ilim, as to render them incapable of being commu-
nicated to any other thing ; and of whatever kind these modes
may be, they are, accordinq to theniselves^ as proper to God
as His Essence itself, without which they cannot be commu-
nicated, unless we wish to destroy it after despoiling it of its
peculiar modes of being ; and according to analogy^ they are
more i)eculiar to Ilim than his Essence, because they are pre-
eminent, for nothing can be analogous to them, Tiiekefoke,
Christ, according to his humanity, is not in every place.
XX. Since Unity and Good are the general affections ol
Being, the same are also to be attributed to God, but with
the mode of pre-eminence, according to the measure of the Sim-
plicity and Infinity of his Essence. (Gen. i, 31 ; Matt, xix, 17.)
XXI. The Unity of the Essence of God is that according
to which it is in every possible way so at one in itself, as to
be altogether indivisible with regard to number, species, genus,
parts, modes, ttc. (Deut. iv, 35 ; 1 Cor. viii, 4.)
XXII. It apj^ertains also to the Essence of God, to be divi-
ded from every other thing : and to be incapable of entering into
the composition of any other thing: while some persons ascribe
this property to the Simplicity and others to the Unity of God's
Essence, several attribute it to both. But on reading the
Scrijitures, we find that Holiness is frequently ascribed to God,
■which usually designates a separation or setting apart ; on this
account, perhaps, that very thing by which God is thus divi-
ded from others, may, without awy impropriety, be called by the
name of Holiness. (Josh, xxiv, 19; Isai. vi, 3; Gen. ii, 3 ;
Exod. xiii, 2 ; 1 Pet. ii, 2-9 ; 1 Thess. v, 23.) Tiii-:rei.'ore,
M2 JAMES ARirnsnus.
God is neither the soul of the world, nor the form of the
universe ; He is neither an inherent form, nor a bodily one.
XXin. The Goodness of tlie Essence of God is that ac-
cording to which it is, essentially in itself, the Supreme and
very Good ; from a partici]3ation in which all other tilings
have an existence and are good ; and to which all other things
are to be referred as to their supreme end : for this reason it is
called communicable. (Matt, xix, lY ; Jas. i, 17 ; 1 Cor. x, 31.)
XXIY. These modes and affections are so primarily attrib-
uted to the Essence of God, that they ought to be deduced
through all the rest of those things which come under our con-
sideration in the latter momentiirn of the Divine !Xature. If
this deduction be made, especially through those things which
appertain to the operation of God, then the most abundant
utility will redound to us from them and from our knowledge
of them. This benefit, however, they will not perform for us,
if they be made subjects of consideration only in this momen-
tum in the Divine Xature. (Mai. iii, 6 ; Num. xxiii, 19 ; La-
ment, iii, 22 ; Hos. xi, 9.)
. ON THE LIFE OF GOD.
XXY. The Life or God, which comes to be considered
under the second \inomentum'\ cause of motion in the Divine
ISTature, is an act flowing from the Essence of God, by which
his Essence is signified to be [actuosd] in action within itself.
(Psalm xHi, 2 ; Ileb. iii, 12 ; 'Ewm. xiv, 21.)
XXYI. We call it " an act flowing from his essence ;"
because, as our understanding forms a conception of essence
and life in the nature of God under distinct forms, and of the
essence as having precedence of the life ; we must beware lest
the life be conceived as an act [accedens] approaching to the
essence similar to unity, which, when added to unity, makes
it binary or two-fold. But it must be conceived as an act
flowing from the essence, which [^romovct] advances itself to
its own perfection, in the same manner as a [mathematical]
point by its flowing moves itself forward in length. [ § XIY.]
It is our wish, that these things be understood only \iiiod6] by
rUBLIC DISPUTATIONS. 443
the confined capacity of onr consideration, who are compelled
to use the words of our darkness, in order in any degree to
adumbrate or represent that liglit to whicli no mortal can
aj^proach.
XXYn. We say " that the Divine Essence is in action by
means of the life;" because the acts of God, the internal as
well as the external, those [cid intra] which are directed
inwards and [ad extra'] those directed outwards, must all be
ascribed to His life as to their proximate and immediate prin-
ciple, (lleb. iv, 12.) For [qua vivit] it is in reference to his
life, that God the Father produces out of his own essence his
woKD and his si'irit ; and in reference to his life, God under-
stands, wills, is able to do, and does, all those things which
He understands, wills, is able to do, and actually does.
Ilence, since blessedness consists in action, it is with propriety
ascribed to life. (1 Tim. i, 11 ; Eom. vi, 28.) This also
seems to be the cause why it was the will of God, that his oath
should be expressed in these words, "Tue Lord liveth."
(Jer. iv, 2.)
XXVIII. The life of God is his essence itself, and his very
being ; because the Divine Essence is in every respect simple,
as well as infinite, and therefore, eternal and immutable. On
this account, to it. and indeed to it alone, is attributed immor-
tality, which, therefore, cannot be communicated to any crea-
ture. (ITim. i, 17; vi, 16.) It is immense, without increase
and decrease ; it is one and undivided, holy and set apart from
all things ; it is good, and therefore communicable, and actu-
ally communicative of itself, both by creation and preservation,
and by liabitation commenced in this life, to be consummated
in the life to come. (Gen. ii, 7 ; Acts xvii, 28; Rom. viii,
10, 11 ; 1 Cor. XV, 28.)
XXIX. But the life of God ia active in three fiiculties, in
the undei-standing, the will, and \j)otentia] the power or capa-
bility properly so called. In the undekstanding, inwardly
considering its object of what kind soever, whether it be one
[with it] or united to it [intellectione] in the act of underetand-
ing. In the will, inwardly willing its fii-st, chief, and proper
object ; and extrinsically willing the rest. In the power, or
444 JAMES AiiMmnjs.
capability operating only extrinsically, which may be the
cause of its being called by the particular name [2)otei2tice] of
capability, as being that which is capable of operating on all
its objects, before it actually operates.
1. ON THE UNDEESTANDING OF GOD.
XXX. The understanding of God is a faculty of his life,
which is the first in nature as well as in order, and by which
He distinctly understands all things and every thing which
now have, will have, have had, can have, or might hypotheti-
cally have, any kind of being ; by which He likewise distinctly
understands the order which all and each of them hold among
themselves, the connections and the various relations which
they have or can have ; not excluding even tliat entity which
[est rationis] belongs to reason, and which exists, or can exist,
only in the mind, imagination, and enunciation. (Rom.
xi, 33.)
XXXI. God, therefore, understands himself. He knows all
things possible, whether they be in the capability of God or
of the creature ; in active or passive capability ; in the capa-
bility of operation, imagination, or enunciation. He knows
all things that could have an existence, on laying down any
hypothesis. He knows [alia a se] other things than himself,
those which are necessary and contingent, good and bad, uni-
versal and particular, future, present and past, excellent and
vile. He knows things substantial and accidental of every
kind ; the actions and passions, the modes and circumstances
of all things ; external words and deeds, internal thoughts,
deliberations, counsels, and determinations, and the entities of
reason, whether complex or simple. All these things, being
jointly attributed to the understanding of God, seem to con-
duce to the conclusion, that God may deservedly be said to
know things infinite. (Acts xv, 18 ; Heb. iv, 13 ; Matt, xi,
27 ; Psalm cxlvii, 4 ; Isai. xli, 22, 23 ; xliv, 7 ; Matt, x, 30 ;
Psalm cxxxv ; 1 John iii, 20 ; 1 Sam. xvi, 7 ; 1 Kings viii,
39 ; Psalm xciv, 11 ; Isai. xl, 28 ; Psalm cxlvii, 5 ; cxxxix ;
xciv, 9, 10 ; X, 13, 14.)
PUBLIC DISPUTATIONS. 445
XXXII, All the tilings which God knows, lie knows
neither by intelligible [sjjccics] images, nor bj similitude, (for it
is not necessary for Him to use abstraction and application for
the purpose of understanding ;) but He knows them by his
own essence, and by this alone, with the exception of evil
things which he knows indirectly by the opposite good things;
as, through means of the habitude, privation is discovered.
TlIEliEFORE,
1. God knows himself ^n^iVvZy and adequately. For He is
all being, light and eye. He also knows other things entirely j
but excellently^ as they are in Himself and in his understand-
ing ; adequately^ as they are in their proper natures. (1 Cor.
ii, 11 ; Psalm xciv, 9, 10.)
2. He knows himself primarily ; and it is impossible for
that which God understands first and by itself, to be any other
thing than his own essence.
3. {Intelligere Dei] The act of understanding in God is his
own being and essence.
XXXIII. The mode by which God understands, is not that
which is successive, and which is either through composition
and division, or through [discursuni] deductive argumenta-
tion ; but it is simple, and through infinite intuition. (Heb.
iv, 13.) Therefore,
1. God knows all things from eternity ; nothing [dc novo]
recently. For this new perfection would add something to
His essence by which He undei'stands all things ; or his un-
derstanding would exceed His essence, if he now understood
what he did not formerly understand. But this cannot happen,
since he understands all things through his essence. (Acts
XV, 18 ; Ephes. i, 4.)
2. He knows all things immeasm'ably, without the augmen-
tation and decrease of the things known and of the knowledge
itself. (Psalm cxlvii, 5.")
3. He knows all things immutably, his knowledge not being
varied to the infinite changes of the things known. (James
i, 17.)
4. By a single and [individud] undivided act, not [distrao-
tus] being diverted towai'ds many things but collected into
44:6 JAMES AHMmiUS.
himself, He knows all tilings. Yet he does not know them
confusedlj, or only nniversally and in general ; but also in a
distinct and most special manner He knows himself in liimself,
things in their causes, in themselves, in liis own essence, in
themselves [pra'setiter'] as being present, in their causes ante-
cedently, and in himself most pre-eminently. (Heb. iv, 13;
1 Kings viii, 39 ; Psalm cxxxix, 16, 17.)
5. And therefore when sleep, drowsiness and oblivion are
attributed to God, by these expressions is meant only a defer-
ring of the punishment to be inflicted on his enemies, and a
delay in aflbrding solace and aid to his friends. (Psalm xiii,
1, 2.)
XXXIY. Although by one, and that a simple act, God
miderstands all things, yet a certain order in the objects of his
knowledge may be assigned to Him without impropriety,
indeed, it ought to be for the sake of ourselves. (1.) He knows
himself. (2.) He knows all things possible, which may be
referred to three general classes, (i.) Let the first be of those
things to which the capability of God can immediately extend
itself, or which may exist by his mere and sole act. (ii.) Let
the second consist of those things which, by God's preserva-
tion, motion, aid, concurrence and permission, may have an
existence from the creatures, whether these creatures will
themselves exist or not, and whether they might be placed in
this or in that order, or in infinite orders of things ; let it even
consist of those things which might have an existence from
the creatures, if this or that hypothesis were admitted. (1
Sam. xxiii, 11, 12 ; Matt, xi, 21.) (iii.) Let the third class be
of those things which God can do from the acts of the creatures,
in accordance either with himself or with his acts. (3.) He
knows all beings, whether they be considered as future, as
past, or as present ; (Jer. xviii, 6 ; Isai. xliv, 7 ;) and of these
there is also a threefold order. The first order is of those
beings which by his own mere act shall exist, do exist, or have
existed. (Acts xv, 18.) The second is of those which will
exist, do exist, or have existed, by the intervention of the
creatures, either by themselves, or through them by God's
preservation, motion, aid, concurrence and permission. (Psalm
PUBLIC DISPUTATIONS.
447
cxxxix, 4.) Tlie tLird order consists of those wLicli' God will
himself do or make, does make, or hath made, from the acts
of the creatures, in accordance either with himself or with his
acts. (Dent, xxviii). This consideration is of infinite utility
in various heads of theological doctrine.
XXXV. God understands all tilings in a holy manner,
regarding things as they arc, without any admixture. (Psalm
ix, 8; 1 Thess. ii, 4.) On this account He is said to judge,
not according to the jjerson or appearance and the foce, but
according to truth. (Rom. ii, 2.)
XXXVI. The understanding of God is certain, and never
can be deceived, so that lie certainly and infallibly sees even
future contingencies, whether He sees them in their causes or
in themselves. (1 Sam. xxiii, 11, 12; Matt, xi, 21.) But,
this certainty rests upon the infinity of the essence of God, by
which in a manner the most present He understands all things.
XXXVII. The understanding of God \_causoAur'] is derived
from no external cause, not even from an object ; though if
there should not afterwards be an object, [rion sit de eofutura^
there would not likewise be the understanding of God about
it. (Isai. xl, 13, 14 ; Rom. xi, 33, 34.)
XXXVIII. Though the understanding of God be certain
and infallible, yet it does not impose any necessity on things,
nay, it rather establishes in them a contingency. For since it
is an understanding not only of the thing itself, but likewise of
its mode, it must know the thing and its mode such as they
both are ; and therefore if the mode of the thing be contingent,
it will "know \t to \)Q contingent \ which cannot be done, if
this mode of the thing be changed into a necessary one^ even
solely by reason of the Divine understanding. (Acts xxvii,
22-25, 31 ; xxiii, 11, in connection with verses 17, 18, etc.,
with XXV, 10, 12 ; and with xxvi, 32 ; Eom. xi, 33 ; Psalm
cxlvii, 5.)
XXXIX. Since God distinctly understands such a variety
of things by one infinite intuition, oiiNisciENCE or All-Wisdom
is by a most deserved right attributed to Him. Yet this om-
niscience is not to be considered in God according to the mode
of the habitude, but according to that of a most pure act.
448 JAMES AEMmiUS.
XL. But the single and most simple knowledge of God may
be distinguished by some modes, according to various objects
and the relations to those objects, into theoretical and practi-
cal knowledge, into that of vision and of simple intelligence.
XLI. Theoretical knowledge is that by which things are
imderstood under the relation of being and of truth. Practical
"knoiDledge is that by which things are considered under the
relation of good, and as objects of the will and of the power
of God. (Isai. xlviii, 8 ; xxxvii, 28, xvi, 5.)
XLII. The knowledge of vision is that by which God knows
himself and all other beings, which are, will be, or have been.
The knoioledge of simple intelligence is that by which He
knows things possible. Some persons call the former "defi-
nite" or " determinate," and the latter " indefinite" or " inde-
terminate" knowledge.
XLIII. The schoolmen say besides, that one kind of God's
knowledge is natural and necessary, another free, and a third
kind \mediam'\ middle. (1.) Natural or necessary knowledge
is that by which God understands himself and all things pos-
sible. (2.) Free knowledge is that by which he knows, all other
beings. (3.) Middle knowledge is that by which he knows that
" if THIS thing happens, that will take place." The first pre-
cedes every free act of the Divine will ; the second follows the
free act of God's will ; and the last precedes indeed the free
act of the Divine will, but hypothetically from this act it sees
that some particular thing will occur. But, in strictness of
speech, every kind of God's knowledge is necessary. For the
free understanding of God does not arise [ex eo] from this cir-
cumstance, that a free act of his will exhibits or offers an
object to the understanding ; but when any object whatsoever
\ji0sit6\ is laid down, the Divine understanding knows it ne-
cessarily on account of the infinity of its own essence. In like
manner, any object whatsoever being laid down hypothetically,
God understands necessarily what will arise from that object.
XLIY . Free knowledge is also called " foreknowledge," as is
likewise that of vision by which other beings are known ; and
since it follows a free act of the will, it is not the cause of
things ; it is, therefore, aflSirmed with truth concerning it, that
PUBLIC DISPUTATIONS. 449
tilings [fion shit] do not exist because God knows tliem [fur
turds] as about to come into existence, but tliat lie knows
future things because they are future.
XLV. That kind of God's knowledge which is called " prac-
tical," "of simple intelligence," and "natural or necessary,"
is the cause of all things through the mode of prescribing and
directing, to which is added the action of the will and power ;
(Psalm civ, 24 ;) although that " middle" kind of knowledge
must intervene in things whicli depend on the liberty of a
created will.
XL VI. God's knowledge is so peculiarly his own, as to be
impossible to be communicated to any thing created, not even
to the soul of Christ ; though we gladly confess, that Christ
knows all those things which are required for the discharge of
his office and for his perfect blessedness. (1 Kings viii, 39 ;
Matt, xxiv, 36.)
2. ON THE WILL OF GOD.
XLYn. By the expression " will of God" is signified
p^'operly "the faculty itself of willing," hut figuratively some-
times " the act of willing," and at other times " the object
willed." (John vi, 39 ; Psalm cxv, 3.)
XL Yin. Not only [ratio] a consideration of the essence
and of the undei*standing of God, but also the Scrij^tures and
the universal [eonsensufi] agreement of mankind, testify that a
will is correctly attributed to God.
XLIX. This is the second faculty in the life of God,
[§XXIX,] which follows the Divine understanding and is
produced from it, and by which God [J'ertur] is borne towards
a known good. Towards a good^ because it is an adequate
object of his will. And towards a hnoivn good, because the
Divine undei'standing is previously borne towards it as a
being, not only by knowing it as it is a being, but likewise by
judging it to be good. Hence the act of the imderstanding is
to ofibr it as a good, to the will which is of the same nature as
the understanding, or rather, which is its own oflspring, that
it may also discharge its office and act concerning this known
29 TOL. i
450 JAMES AltMESnUS.
good. But God does not will the evil wliicli is called that of
" culpability ;" because He does not more will any good con-
nected with this evil than He wills the good to which [inalitta]
the malignity of sin is opposed, and which is the Divine good
itself. All the precepts of God demonstrate this in the most
convincing manner. (Psalm v, 4, 5.)
L. But Good is of two kinds — the Chief Good itself, and
that which is different from it. (Matt, xix, 17; Gen. i, 31.)
The order which subsists between them is this : the latter
{non sit] does not exist with the Chief Good, but has its ex-
istence from it by the Understanding and the AYill [illius] of
God. (Rom. xi, 36.) Wherefore the Supreme Good is the
primary, the choicest, and the direct object of the Divine Will ;
that is, its own infinite Essence, which was alone from all
eternity, infinite ages prior to the existence of another good ;
and therefore it is the only good. (Prov. viii, 22-24.) On
this account it may also be denominated, without impropriety,
the peculiar and adequate object of the Divine Will. Since
the Understanding and the Will of God were, each by its own
act, borne towards this [Essence] they found such a plenitude
of Being and Goodness in it, that [ille] the Understanding
[judicaverit] gave its judgment for commencing the commu-
nication of it [ad extra] outwards : and the V/ill approved of
this kind of communication, after that method ; whence
[arose] the existence of a good, of what kind soever it was,
which was different from the Chief Good. It cannot, there-
fore, be called an object of the Divine Will, except an indirect
one, which God wills on account of that Chief Good, or rather
He wills it to be on account of the Chief Good. (Prox. xvi,
4.) Therefore,
The Will of God is the very Essence of God, yet distinguish-
ed from it according to the formal reason.
LI. The act by which the Will of God [fendit] advances
towards its objects, is (1.) ?nost airrvple : for as the Understand-
ing of God by a most simple act understands its own Essence,
and, through it, all other things ; so the Will of God, by a
single and simple act, wills ite own goodness, and all things in
its goodness. (Prov. xvi, 4.) Therefore, the multitude of
PUBLIC DISPUTATIONS. -iol
things willed is not repugnant to the simplicity of the Divine
AVilL (Isai. xliii, 7 ; Ephes. i, 5-9.) (2.) This act is In-
jinltc : for it is moved to will, neither by an external cause,
by any other efficient, nor by an end, which is \extra\ out of
itself; it is not moved even by any object which is not itself.
(Deut. vii, 7 ; Matt, xi, 26.)Nay, the willing of the end is not
the cause of willing those things which are for the end ;
though it wills those things which are for the end [ordinal^
to be put in order to that end. (Acts xvii, 25, 26 ; Psalm
xvi, 2.) It is no valid objection to this truth, that God would
not will or do some things unless some act of the creature in-
tervened. (1 Sam. ii, 30.) (3.) It {^Eternal; because no-
thing can de novo either be or appear good to God. (4.) It
is Immutable; because that which has once either been or
seemed good to Ilim, both is and appears such to Him perpet-
ually ; and that by which God is known to will any thing, is
nothing else but this his immutable entity. (Mai. iii, G ; Rom.
xi, 1.) (5.) This act is likewise JIolij : because God advan-
ces towards his object only on account of its being good, not
on account of any other thing which is added to it; and only
because his Understanding accounts it good, not because
\affcctus~\ feeling inclines [him] towards it without right rea-
son. (2 Tim. ii, 19 ; llom. ix, 11 ; xii, 2 ; Psalm cxix, 137.)
LII. As the simple and exteraal act by which the Divine
Understanding knows all its objects, has not excluded order
from them ; so likewise may we be allowed to assign a certain
order, according to which the simple and [^mus] sole act of
the will of God is borne towards its objects : (1.) God wills
his own Essence and Goodness, that is, himself. (2.) He
wills all those things which, by the extreme judgment of his
wisdom, lie \Judicavit'\\iQ.i\\ determined to be made out of
infinite beings possible to himself. (Prov. xvi, 4.) And,
FiusT, lie wills to make them. Thcn^ when they are made,
He is affected towards them by his "Will, as they have some
similitude to his nature. (Gen. i, 31 ; John xiv, 23.) (3.)
The third object of the Divine Will are those things which
God judges it to be {aiqiLum^ right that they should be done
by creatm'cs endowed with understanding and free-will : and.
452 JAMES AEMmrus.
his \voliti6] act of willing concerning tliese things is signified by
a precept, in which we likewise include the prohibition of that
which He wills not to be done by the same creature. (Exod.
XX, 1, 2, &c.; Micah vi, 8.) We allow it to remain a matter
of discussion, whether counsels can have a place here, provi-
ded those things about which the consultations are held be not
considered as [things] of supererogation, (-i.) The fourth
object of the Divine Will is the Divine permission, by which
God permits a rational creature to do what He forbade, and to
omit what he commanded ; and which consists of the suspen-
sion of an efficacious impediment, not of one that is due and
sufficient. (Acts xiv, 16, 17 ; Psalm Ixxxi, 13 ; Isai. v, 4.)
(5.) The fifth object of the Divine Will are those things which,
according to his own infinite wisdon, God judges to be done
{_de\ from the acts of rational creatures. (Isai. v, 5 ; 1 Sam.
ii, 30 ; Gen. xxii, 16, lY.)
LIII. But though nothing from without be tlie cause of
God's volition, yet, since He wills that there should be order
in things, (which order is placed principally in this, that \ilice]
some things be the causes of others,) just so far as God's voli-
•tion is borne towards those objects, it is as if it were the cause
of itself as it is borne towards others: (Hosea ii, 21, 22.)
■ Thus the cause why He wills the condemnation of any one, is
this, because He wills the order of his justice to be observed
throughout the universe. (John vi, 40 ; Dent, vii, 8.) Nei-
ther do we therefore deny, but that an act of a creature, or
the omission of an act, may be thus far the occasion or pri-
mary cause of a certain Divine volition, that, without any con-
sideration of that act or its omission, God [supersederet] might
set it aside by such a volition. (1 Sam. ii, 30 ; Jer. xviii,
r, 8.)
LIY. Through his own Will, and by means of his Power,
God is the cause of all other things; (Lament, iii, 37, 38;)
yet so that when He acts through second causes, either with
them or in them. He does not take away their own peculiar
mode of acting with which they have been divinely endued ;
but He suffers them according to their own mode to produce
their own effects, necessary things necessarily, contingent
PDULTO DISPUTATIONS. 453
tilings contingently, free things freely : and this contingency
and freedom of second causes does not prevent tluit from being
certainly done, or coming to pass, wliicli Gud in this manner
worlcs by them ; and therefore, the certain futurition of an
event does not include its necessity. (Isai. x, 5, 6, 7 ; Gen.
xlv, 5, 28 ; Acts xxvii, 29, 31.)
LY. Though God by a single and undivided act wills all
the things M-hich he wills ; yet liis Will, or rather his Volition,
may be distinguished from the objects, by a consideration of
the mode and order according to which it is borne towards
its objects.
LVI. 1. The Divine Will is borne towards its object, either
according to the mode of Nature, or according to the mode of
Liberty. According to the mode of Nature^ it tends towards
a primary and proper object, one that is suitable and adequate
to its nature. According to the mode of Liberty^ it tends
towards all other things. Thus, God by a natural necessity
wills liimself ; but lie wills freely all other things ; (2 Tim.ii,
13 ; Rev. iv, 11 ;) though the act which is posterior in order
may be bound by a free act which is prior in order. This
may be called "hypothetical necessity," having its origin
partly from the free volition and act of God, partly from the
immutability of his nature. " For God is not unrighteous,"
says the Apostle, " to forget the work and labor of love" of the
pious ; because lie hath promised them a remuneration, and
the immutability of his nature does not suffer him to rescind
his promises. (Ileb. vi, 10, IS.)
LVII. 2. To this must be subjoined another distinction,
according to which God wills something as an end,, and other
things as the means to that end. His Will tends towards the
end by a natural \a2>j>etitu'\ affection or desire ; and towards
the means l)y a free [electione7n^ clioice. (Prov. xvi, -1.)
LVIII. 3. The will of God is also distinguished intu that
by which he wills to do or to prevent something, and which
is called " the will of his good pleasure," or rather "of his
pleasure;" (Psalm cxv, 3 ;) and into that by which lie wills
something to be done, or to be omitted, by creatures endued
with understanding, and which is called "the will [sigiii] which
454 JAMES ARMiisrros.
is signified." Tlie latter is revealed ; the former is partly re-
vealed, and partly hidden. (Mark iii, 35; 1 Thess. iv, 3;
Dent, xxi.x, 29 ; 1 Cor, ii, 11, 12.) The former is efficacious,
for it uses power, either [tanta] so much as cannot be resisted,
or [lalz] such a kind as lie certainly knows nothing will with-
stand : (Psalm xxxiii, 9 ; Rom. ix, 19.) The latter is called
"inefficacious," and resistance is frequently made to it; yet
so that, when the creature [excedit ordineiifh\ transgresses the
order of this revealed Will, the creature by it may be reduced
to order, and that the Will of God may be done \de\ on those
Tjy whom his Will has not been performed. (2 Sam. xvii, 14 ;
Isai. V, 4, 5 ; Matt, xxi, 39-41 ; Acts v, 4 ; 1 Cor. vii, 28.)
To this two-fold Will is opposed the Remission of the Will,
which is called "Permission," and which is also two-fold.
The one^ which permits something to the power of a rational
creature, by not circumscribing its act with a law ; and this
is opposed to " the revealed Will." The other is that by
which God permits something \_potenti(B\ to the capability and
will of the creature, by not interposing an efficacious hindrance ;
and this is opposed to "the Will of God's pleasure" that is
efficacious. (Acts xiv, 16 ; Psalm Ixxxi, 13.)
LIX. 4. The things which God wills to do he wills (1.)
either from himself, not on account of any cause placed out of
himself, whether this be without the consideration of any act
which proceeds from the creature, or solely on occasion of the
act of the creature : (Dent, vii, 7, 8 ; Rom. xi, 35 ; John iii,
16.) Or (2.) He does it on accoimt of some other previous
cause laid down on the part of the creature. (Exod. xxxii,
32, 33 ; 1 Sam. xv, 17, 23.) In regard to this distinction,
some work is said to be proper to God, and some foreign to
Him and his "strange work." (Lament, iii, 33; Isai. xxviii,
21.) This is also signified by the church in the following
words : " O God ! whose property is, ever to have mercy and
to forgive," &c.
LX. 5. Some persons also distinguish the will of God into
that which is antecedent, and that which is consequent. This
distinction has reference to one and the same volition or act
of the rational creature, which if the act of the Divine will
rUBLIO DISPUTATIONS. 455
precedes, it is called tlio " antecedent will of God ;" (1 Tim.
ii, 4;) but if it follows, it is called bis "consequent will:"
(Acts i, 25 ; Matt, xxiii, 3T, 38.) But tbe antecedent will, it
appears, ougbt to be called velleity^ ratber tban will.
LXI. G. Tbere is not mucb distance between tbis distinc-
tion, and anotbcr, according to wbicb God is said to will some
tbings "so far as tbey are good wben absolutely considered
according to tbeir nature ;" but to will otber tbings " so far as,
after an inception of all tlie circumstances, tliey arc understood
to be desirable."
LXII. T. God also wills some tbings in tbeir antecedent
causes; tbat is, \<2ua i^atione] lie wills tbeir causes as rela-
tively, and [sic ordinal] places tbose causes in sucb order, tbat
effects may follow from tbera ; and, if tbey do follow, tbat tbey
may of tbemselves be pleasing to bim. (Ezek. xxxiii, 11 ;
Gen. iv, 7.) He wills otber tbings not only in tbeir causes,
but also in tbemselves. (J obn vi, 40 ; Matt, xi, 25, 26.) Co-
incident witb tbis, is tbe distinction of tbe Divine Will into
Conditional and Absolute.
LXIII. 8. Lastly. God wills some tbings j)er se or \_per
accidens] accidentally. lie wills per se, tbose tbings wbicb
are simply and relatively good ; (2 Pet. iii, 9 ; accidentally,
tbose wbicb are in some respect evil, but wbicb bave sucb
good tbings united witb tbem as He wills in preference to tbe
respective good tbings wbicb are opposed to tbose evil ones :
tbus, He wills tbe evils of punisbnient, because be would
ratber bave tbe order of justice preserved in pimisbment, tbau
suffer an offending creature to go unpunisbed. (Jer. ix, 9 ;
Psalm 1, 21 ; Jer. xv, G.)
LET THE FOLLOWING BE PROBLEMS TO US.
1. Is it possible for two affirmatively contrary volitions of
God to tend towards one and tbe same unifonn object ?
2. Is it possible for one volition of God to tend towards
contrary objects ?
LXIV. In tbis in&inentmn of tbe Divine Xature, come
under consideration tbose attributes wbicb are ascribed to bim
456 JAMES AEMINlirS.
in the Scriptures, either properly or figuratively, according to a
certain analogy of affections and moral virtues in us ; such as
are love, hatred, goodness, mercy, desire, anger, justice, &c.
LXY. Those things which have the analogy of affections
may be commodiously referred to two principal kinds. So the
first can embrace those which we may call primary or princi-
pal ; the second, those which are derived from the primary.
LXYI. 1. The first or principal are Love, (whose oppo-
sition is Hatred,) and Goodness ; and with these are connected
Grace, Benignity and Mercy.
LXYII. Love is an affection of union in God, the objects
of which are God himself and the good of justice or righteous-
ness, the creature and its felicity. (Prov. xvi, 4 ; Psalm, xi,
7 ; John iii, 16 ; Wisdom xi, 24^26.) Hatred is an affection
of separation in God, the object of which are the nnrighteus-
ness and misery of the creature. (Psalm v, 5 ; Ezek. xxv, 11 ;
Deut. xxv, 15, 16, &c.; Isai. i, 24.) But since God primarily
loves himself and the good of justice, and at the same moment
hates iniquity ; and since He loves the creature and its happi-
ness only secondarily, and at the same moment [odio habet]
dislikes the misery of the creature; (Psalm xi,5; Deut. xxviii,
63 ;) hence it comes to pass, that he hates a creature that per-
tinaciously perseveres in im righteousness, and He loves its
misery. (Isai. Ixvi, 4.)
LXYHI. Goodness in God is an affection of communica-
ting his own good. (Eev.iv, 11 ; Gen. i, 31.) Its first object
\ad extra] outwards is nothing ; and thus necessarily the first,
that, \illo suUato] on its removal, there can be no [cid extra]
outward communication. The fiest [pi^ogi^essus] advance of
this goodness is towards the creature as it is a creature ; the
SECOND is towards the creature as it performs its duty, to com-
municate good to it beyond the remuneration promised. Both
these procedures of the Divine goodness may appropriately
receive the appellation of " Benignity." The thikd advance
is towards a creature that has sinned, and that has by such
transgression rendered itself liable to misery. This advance
is called Mercy, that is, an affection for affording succor to a
person in misery, sin itself presenting no obstacle to its exer-
PUBLIC DISPUTATIONS. 457
cise. (Rom. v. 8; Ezek. xvi, G.) AVe attribute these advan-
ces to the Divine Goodness in such a manner, that in the mean
time we concede to the love of God towards his creatures its
portion in these advances.
LXIX. Grace seems to stand as a proper adjunct to Good-
ness, and to Love towards the creatures. According to it,
God is [ajfccius] disposed to connnunicate his own good, and
to love the creatures, not of merit or of debt, nor that it may
add anything to God himself; (Psalm xvi, 2 ;) but that it may
be well with him on whom the good is bestowed, and who is
beloved. (Exod. xxxiv, 6 ; Rom. v, 8 ; 1 John iv, 7.)
LXX. 2. The affections which arise from the primary ones,
[§ LXY,] are special, as being those which are not occupied
about Good and Evil in common, but specially about Good as
it is present or absent. We distinguish these affections ac-
cording to [jnodo] the confined capacity of our consideration,
as they have some analogy either in Concupiscibility or in
Irascibility.
LXXI. In the Concupisciele we consider, j^r^f. Desire and
that which is opposed to it ; and, afterwards^ Joy and Grief.
"We describe Desike, in God, as an affection for obtaining the
works of righteousness which have been prescribed to crea-
tures endued with understanding, and for bestowing on them
"the recompence of reward:" (Psalm Ixxxi, 13-16 ; v, 3-5 ;
Isai. xlviii, 18, 19.) To this is opposed that affection accord-
ing to which God abliors the works of imrighteousness,andtlie
omission of a remuneration. (Jer. v, 7, 9.) Joy is an affec-
tion arising from the j^resence of a thing that is suitable : such
as the fruition of liiraself, the obedience of the creature, the
communication of his own goodness, and the destruction of his
rebels and enemies. (Isai. Ixii, 5 ; Psalm Ixxxi, 13 ; Prov. i,
24— 2G.) Grief, which is its opposite, has its origin in the
disobedience and the misery of the creature, and in the occa-
sion given by his people for bLaspheming the name of God
among the Gentiles. ^N^early alhed to this is Repentance,
which, in God, is notliing more than a change of the thing
willed or done, on account of the act of a rational creature.
(Gen. vi, G ; Jer. xviii, 8-10.)
458 ' JAMES ARMINItrS.
LXXIl, In the Irascible we place Hope, and its opposite,
Despair, Confidence and Anger, and we do not exclude even
Fear, which, by an Anthropo-pathy, we read, as attributed to
God. (Dent, xxxii, 27.) Hope is an attentive expectation of
a good work due from the creature, and by the grace of God
capable of being performed. It may easily be reconciled with
the certain fore-knowledge of God. (Isai. v, 4 ; Luke xiii, G, T.)
Despair arises from the pertinacious wickedness of the crea-
ture, who is " alienated from the life of God," and hardened
in evil, and who, after " he is past feeling," his conscience
having been "seared with a hot iron," has "given himself
over unto lasciviousness, to work all uncleanuess with greedi-
ness." (Jer. xiii, 23 ; Ephes. iv, 18, 19. ;) What in God we
call Confidence or Courage, is that by which He with great
[Spiritu] animation prosecutes a good that is beloved and desi-
red, and puts away and repulses an evil that is hated. Anger
is an affection of depulsion in God, through the punishment
of the creature who has transgressed his law ; by which He
brings upon the creature the evil of misery for his [Injustitid]
unrighteousness, and takes the vengeance which is due to
Himself, as an indication of his love of righteousness and his
hatred of sin. When this is vehement, it is called " Fury."
(Isai. Ixiii, 3-5 ; Ezek. xiii, 13, 14 ; Isai. xxvii, 4 ; Jer. ix, 9 ;
Deut. xxxii, 35 ; Jer. x, 24 ; xii, 13 ; Isai. Ixiii, 6.)
LXXIII. We f'itribute these affections to God, on account
of some of his own which are analogous to them, without any
passion, as He is simple and immutable ; and without any
inordinateness, disorder and repugnance to right reason ; for
He exercises himself in a holy manner about all things which
are the objects of his will. But we subject the use and exer-
cise of them to the infinite wisdom of God, whose office it is,
[^prcfijigere] previously to afiix to each its object, mode, end,
and circumstances, and to determine to which of them, in pre-
ference to the rest, is to be conceded the province of acting.
(Exod. xxxii, 10-14 ; Deut. xxxii, 26, 27.)
LXXIV. Those things in God which have an analogy to
moral virtues, as moderators of these affections, are partly
general to all the affections, as Righteousness ; and partly con-
PUBLIC DISPUTATIONS.
459
cern some of them in a special manner, as Patience, and those
wl I it'll are moderators of Anger and of tlie punishments which
proceed from Anger. •
LXX^". Righteousness or Justice in God, is an eternal
and constant will to render to every one his own : (Psahu xi,
T :) To God liimself that which is his, and to the creature
what holongs to it. "We consider this righteousness in its
Words and in its Acts. In all its Words are found veracity
and constancy ;'and in its Promises, fidelity. (2 Tim. ii, 13 ;
Num. xxiii, 19 ; Rom. iii, 4 ; 1 Thess. v, 24.) With regard
to its Acts, it is two-fold, Disposing and Remunerative. The
former is that according to which God disposes all the things
in his actions through his own wisdom, according to the rule
of equity which has either been prescribed or pointed out by
his wisdom. The hitter, [remimerative righteousness,] is that
by which God renders to his creatures that which belongs to it,
according to his work through an agreement into which He
has entered with it. (Ilcb. vi, 10, 17, 18; Psalm cxlv, 17;
2 Thess. i, 6; Rev. ii, 23.)
LXXYI. Patience is that by which God patiently endures
the absence of a good that is loved, desired, and hoped for,
and the presence of an evil that is hated ; and which si)ares
sinners, not only that He may through them execute [judicial
the judicial acts of his mercy and justice, but that he may
likewise lead them to repentance ; or may punish with the
greater equity and more grievously, the contumacious. (Tsai.
v, 4 ; Ezek. xviii, 23 ; Matt, xxi, 33-41 ; Luke xiii, 6-9 ; Rom.
ii, 4, 5 ; 2 Pet. iii, 9.)
LXXVH. Long-suffering, gentleness, readiness to pardon,
and clemency, are the moderators of Anger and Punishments.
Long-suffering suspends anger, lest it should hasten to drive
away the evil as soon as ever such an act was required by the
demerits of the creature. (Exod. xxxiv, 6 ; Isai. xlviii, 8, 9 ;
Psalm ciii,9.) "We call that Gentleness, or Lenity, which at-
tempers Anger, lest it should be of too great a magnitude ; nay,
lest its [(/rarifas] severity should correspond with the magni-
tude of the wickedness committed. (Psalm ciii, 10.) We call
that Readiness to pardon, which moderates Anger, so that it
460 JAMES AKivmmjs.
may not continue forever, agreeably to tlie deserts of sinners.
(Psalm XXX, 5 ; Jer. iii, 5 ; Joel ii, 13.) Clemency is that by
which God attemjDers the deserved punishments, that by their
severity and continuance they may be far inferior to the de-
merits of sin, and may not exceed the strength of the creature.
(2 Sam. vii, U ; Psalm ciii, 13, 14.)
3. OjST the power of god.
LXXYin. By the term " the power of God," is meant not
a passive powei^, which cannot happen to God who is a pure
act; nor the act, by which God is always acting in himself
through necessity of nature ; but it signifies an active lyower,
by which He can operate extrinsically, and by which he does
80 operate when it seems good to himself.
LXXIX, We describe it thus : " It is a fliculty of the Life of
God, posterior in order to the Understanding and the Will, by
which God can, from the liberty of his own Will, operate ex-
trinsically all things whatsoever that He can freely will, and
by which He does whatsoever He freely wills." Hence it ap-
appears, that Power \esse velut'] resembles a principle which
executes what tlie will commands under the direction of knowl-
edge. But we wish Impeding or Obstruction to be compre-
hended under the operation. (Psalm cxv, 3 ; Lament, iii,
37, 38 ; Psalm xxxiii, 9 ; Jer. xviii, G.) Therefore,
From this we exclude the power or capability of ger;erating
and breathing forth, because it acts in a natural manner and
[ad intrci\ intrinsically.
LXXX. The measure of the Divine Capability is the Free
Will of God, and indeed this is an adequate measure. (Psalm
cxv, 3 ; Matt, xi, 25-27) For whatsoever God can will freely.
He can likewise do it ; and whatsoever it is possible for Him
to do. He can freelj'' will it ; and whatever it is impossible for
Him to will. He cannot do it ; and that which He cannot do,
He also cannot will. But He does, because He wills ; and He
does not do, because He does not will. Therefore, He does
the things which He does, because He wills so to do. He does
them not, because He wills them not ; not, on the contrary.
PUBLIC DISPUTATIONS. 461
ITence the objects of the Divine Capability may he most com-
modiously, and indeed ought to be, circumscribed through the
object of the Free Will of God.
LXXXI. The followino; is the manner : Since the Free
"Will [of God] rests upon a "Will [Jiahentl se] conducting itself
according to the tnode of [his] nature, and both of them have
an Understanding which precedes them, and which, in con-
junction with the Will, has the very Essence of God for its
foundation ; and since God can freely will those things alone
which are not contrary to liis Essence and Natural Will, and
which can be comprehended in his Understanding as entities
and true things : it follows, that He can do these things alone ;
nay, that He can likewise do all things, since the Free AVill of
God, and therefore, his Power also, are bound by those alone.
And since things of this kind are the only things which are
simply and absolutely possible, all other things being impossible,
God is deservedly said to be capable of doing all things that are
possible. (Lukei, 37 ; xviii, 27; Markxiv,36.) For how can
there be an entity, a truth, or a good, which is contrary to His Es-
sence and Natural Will, and incomprehensible to his Under-
standing?
LXXXII. The things thus laid down [as described in the
last clause of the preceding Thesis] are indeed confessed by all
men ; and they are generally described in the schools as things
impossible, which imply a contradiction. But it is asked in
species, " What are those things ?" We will here recount some
of them. God cannot make another God ; is incapable of be-
ing changed ; (James i, 17 ;) He cannot sin ; (Psalm v, 5 ;)
cannot lie ; (Num. xxiii, 19 ; 2 Tim. ii, 13;) cannot cause a
thing at the same time to be and not to be, to have been and
not to have been, to be hereafter and not hereafter to be, to be
this and not to be this, to be this and its contrary. He cannot
cause an accident to be without its subject, a substance to be
changed into a pre-existing substance, bread into the body of
Christ, and He cannot cause a body to be in every place.
When we make such assertions as these, we do not inflict an
injury on the power of God ; but we must beware that things
462 JAMES AEMnmis.
unworthy of Him be not attributed to his Essence, his Under-
standing, and his wilL
LXXXIIL The Power of God is infinite ; because it can
do not only all things possible ; (which are innumerable, so
that they cannot be reckoned to be such a number, without a
possibility of their being still more ;) but likewise because no-
thing can resist it. For all created things depend upon the
Divine Power, as upon their efiicient principle, as the phrase
is, [twn in esse, tuin in co?iservari,'] both in their being and in
their preservation ; whence Omnipotence is deservedly attrib-
uted to Him. (Rev. i, 8 ; Ej^hes. iii, 20 ; Matt, iii, 9 ; xxvi,
53 ; Rom. ix, 19 ; Phil, iii, 21.)
LXXXIY. Since the measure of God's Power is his own
Free Will, and since therefore God does anything because He
wills to do it ; it cannot be concluded from the Omnipotence
of God that anything will come to pass, [or will afterwards
be,] unless it be evident [del from the Divine "Will. (Dan. iii,
17, 18 ; Rom. iv, 20, 21 ; Matt, viii, 2.) But if this be evi-
dent from the will of God, what He hath willed to do is cer-
tain to be done, although, to the mind of the creature, it may
not seem possible. (Luke i, 19, 20, 34r-S7.) And that the
mind must be "brought into captivity to the obedience of
faith," [hie locum hahet\ is a truth which here finds abundant
scope for exercise.
LXXXY. The distinction of Power into absolute, and or-
dinary or actual, has not reference to God's Power so much as
to his Will, which uses his Power to do some things when it
wills to use it, and which does not use it when it does not will ;
though it would be possible for it to use the Power if it would ;
and if it did use it, the Divine Will would, through it, do far
more things than it does. (Matt, iii, 9.)
LXXXYI. The Omnipotence of God cannot be communi-
cated to any creature. (1 Tim. vi, 15 ; Jude. 4.)
ON THE PERFECTION OF GOD.
LXXXYH. From the simple and infinite combination of
PUBLIC DISPUTATIONS. 463
all those things, when thej are considered with the mode of
pre-eminence, the Perfection of God has its existence. Not
that by which He has every single thing in a manner the most
perfect ; for this is eflfected by Simplicity and Infinity : but it
is that by which, in the most perfect manner, he has all things
which denote any perfection. And it may fitly be described
thus : " It is the interminable, the entire, and, at the same
time, the perfect possession of Essence and Life." (Matt, v,
48; Gen. xvii, 1; Exod. vi, 3; Psalm 1, 10; Acts xvii, 25 ;
James i, 17.)
LXXXVIII. This Perfection of God infinitely exceeds the
perfection of all the creatures, on a three-fold account. Eor
it possesses all things in a mode the most perfect, and [nG?i
aliunde] does not derive them from another. But the perfec-
tion which the creatures possess, they derive from God, and it
is faintly shadowed forth after its archetype. Some creatures
have a larger portion [of this derived perfection] than others ;
and the mure of it they possess, the nearer they are to God and
have the greater likeness to Ili'm. (Rom. xi, 35, 30 ; 1 Cor.
iv, 7 ; Acts xvii, 28, 29 ; 2 Cor. iii, 18 ; 2 Pet. i, 4 ; Matt.
V, 48.) ^ ^
LXXXIX. From this Perfection, by means of some internal
act of God, his Blessedness has its existence; and his Glory
exists, by means of some [respectu] relation of it [ad extra]
extrinsically. (1 Tim. i, 11 ; vi, 15; Exod. xxxiii, IS.)
ON THE BLESSEDNESS OF GOD.
XC. Blessedness is thi-ough an act of the understanding :
is it not also through an act of the will ? Such is our opinion ;
and we delineate it thus. It is an act of the life of God, by
which He enjoys his own perfection, that is fully known by his
Undei-standing and supremely loved by his Will ; [<:um acqui-
escentia in cadeiii j] and by which He complacently reposes
in this Perfection with satisfaction. (Gen. xvii, 1 ; Psalm xvi,
11 ; 1 Cur. ii, 9, 10.)
XCI. The Blessedness of God is so peculiar to himself, that
it cannot be communicated to a creature. (1 Cor. xv, 28.)
Yet, in relation to the object, he is the beautifying good of all
464 JAMES AKMIOTirS.
creatures endued with understanding, and is the Effector of
the act which tends to this object, and which rej^oses with sat-
isfaction in it. In these consists the blessedness of the creature.
THE GLORY OF GOD,
XCII. Tiie Glory of God is from his Perfection, \cu7n res-
jpectu ad extra,'] regarded extrinsically, and may in some de-
gree be described thus : It is the excellence of God above all
things. God makes this glory manifest by external acts in
various ways. (Rom. i, 23 ; ix, 4 ; Psalm viii, 1.)
XCIII. But the modes of manifestation, which are declared
to us in the scriptures, are chiefly two : the one, by an efful-
gence of light and of unusual splendor, or by its opposite, a
dense darkness or obscurity. (Matt, xvii, 2-5 ; Luke ii, 9 ;
Exod. xvi, 10 ; 1 Kings viii, 11.) The other, by the produc-
tion of works which agree with his Perfection and Excellence.
Psalm xix. 1 ; John ii, 11.)
But ceasing from any raor^prolix discussion of this subject,
let us with ardent pra^^ers suppliantly beseech the God of
Glory, that, since He has formed us for his Glory, He would
vouchsafe to make us yet more and more the instruments of
illustrating his Glory among men, through Jesus Christ our
Lord, the brightness of his Glory, and the express image of
his Person. Aj^ien !
DISPUTATION Y,
ON THE PERSON OF THE FATHER AND THE SON.
I2esponde7it, Peter De La Fite.
I. "We do not here receive the name of " Father," as it is
sometimes taken in the Scriptures in regard to the adoption,
according to which God hath adopted believers to himself as
sons : (Gal. iv. 6 :) Kor with respect to the creation of things,
PUBLIC DISPUTATIONS. 465
according to wliich even the Gentiles themselves knew God
the Father, and gave Iliin that appellation : (Acts xvii, 28.)
But by this name wc signify God according to the relation
which Jle has to his only-begotton and proper Son, who is our
Lord Jesus Christ : (Eph. i, 3 :) And we thus describe llim:
" He is the First Person in the Sacred Trinity, who from all
eternity of himself begat his Word, which is his Son, by com.
municating to Him his own Divinity."
II. AVe call Ilim " a Person," not in reference to the use
of that word in personating, [appearing in a mask,J which de-
notes the representation of another; but in reference to its
being defined [suhsistens individuuin] an undivided and in-
communicable subsistence, of a nature that is living, intelligent
willing, powerful, and active. Each of these properties is at-
tributed, in the Holy Scriptures, to the Father of our Lord
Jesus Ci:rist. Subsistence : "Him which is, and which was,
and M'hich is to come." (Rev. i, 4.) Life: "As the living
Father hath sent me," etc. (John vi, 53, 57.) Intelligence:
" O the depth of the riches both of the wisdom and knowledge
of God !" (Rom. xi, 33.) Will: "And this is the Father's
will," &c. (John vi, 39.) Power : " Thine, O Father, is the
Power." (Matt, vi, 13.) Action: "My Father worketh
hitherto." (John v, 17.) We do not contend about words.
Under the term "Person," we comj)rehend such things as \xq
have now described ; and since they agree with the Father,
the title of " Person" cannot be justly denied to him.
HI. We call Him "a Person in the Holy Trinity^' that
is, a Divine Person, which with us possesses just as much
force as if wc Avere to call Him Gon. For though the Deity
of the Father has been acknowledged by most of those persons
who have called in question that of the Son ; yet it is denied
by those who have declared, that the God of the Old Testar
inent is different from that of the Xew, and who have affirmed
that the Father of Jesus Christ is a different Reiui; from the
Creator of heaven and earth. To the former class we oi)pose
the word of Christ : "I thank thee, O Father, Lord of heaven
and earth," c^rc. (Matt, xi, 25.) To the latter we ojipose an-
other saying of the same Christ : " It is my Father that hon-
30 VOL. I.
4S6 JAMES AKMmnis.
oretli me ; of whom ye say, that He is yom* God." (John
viii, 54.) To Loth of these classes together we oppose that
joint declaration of the whole chnrch at Jerusalem : " Thou
art God, which hast made heaven, and earth, and the sea, and
all that in them is : Who by the mouth of thy servant David
hast said," &c. And in a subsequent verse, " For of a truth
against thy holy Son Jesus, whom thou hast anointed, both
Herod and Pontius Pilate, etc., were gathered together."
(Acts iv, 24-27.)
lY. "We place Him " first" in the Holy Trinity : for so
hath Christ taught us, by commanding us to "baptise in the
name of the Father, and of the Son, and of the Holy Ghost."
(Matt, xxviii, 19.) " The First," not in relation of time but of
order; which order has its foundation in this: The Father
is the fountain and origin of the whole Divinity, and the prin-
ciple and the cause of the Son himself, which the word " Fa-
ther" implies. (John v, 26, 27.) Pious Antiquity attempted
to illustrate this [mystery] by the similitude of a fountain
and its stream, of the sun and its beam, of the mind and its
reason, of a root and its stalk, and by similar comparisons.
On this account the Father is called " unbegotten," and the
Christian Fathers ascribe to Him supreme and pre-eminent
authority. It is on this account also that the name of God is
often attributed in the Scriptures peculiarly and by way of
eminence to the Father.
V. We attribute to Him "active generation," which is
likewise comprised under the word " Father ;" but of its mode
and ratio^ we willingly confess ourselves to be ignorant. But
yet, since all generation, properly so called, is made by the
communication of the same nature which He possesses who
begets, we say with correctness that " the Father of himself
begat the Son," by communicatiEg to him his Deity, which
is his own natm-e. The principle, therefore, which begets, is
the Father ; but the principle by which generation is effected
is his nature. Whence the Person is said to beget and to be
begotten. But the nature is said neither to beget nor to be
begotten, but to be communicated. This communication,
when rightly understood, renders vain the objection of the
ruBLio Disptrr.vnoNS. 467
Anti-Trinitarians, -wlio accuse [Gftholicis] tlie memhers of the
chnrcli universal of holding a quaternity (of Divine Persons
in the Godhead.)
VI. Wo saj " that from all eternity He begat," because
neither was he the God of Jesus Christ, before he was his
father, nor was he simply God before he was his Father. For
as we cannot imagine a mind that is devoid of reason, so we
say that it is impious to furm a conception in our minds of a
God who is without his word. (John i, 1, 2.) Besides, ac-
cording to the sentiments of sacred antiquity, and of the
church universal, since this generation is an internal opera-
tion and ad mtm, it is likewise from all eternity. For all
such operations are eternal, unless we wish to maintain that
God is liable to change.
YII. A7e have hitherto treated of the Father. The Son
is the second person in the Holy Tiinity, the Word of the Fa-
ther, begotten of the Father from all eternity, and [egressus]
proceeding from llim by the communication of the same De-
ity which the Father possesses without origination. (Matt,
sxviii, 19 ; John i, 1 ; Micah v, 2.) We say, "that he is not
the Son by creation." For what things soever they were that
have been created, they were all created by him. (John i. 3.)
And " that he was not made the Son by adoption :" for we
are all adopted in him. (John i, 12 ; Ephes. i, 5, 6.) But
" that he proceeded from the Father by generation." He is
the Son, not by creation out of nonentities, or from uncreated
elements — not by adoption, as though he had previously been
some other thing than the Son ; (for this [ilii pi'i?m(m] is his
primitive name, and significant of his inmost nature ; but He
is by generation, and, as the Son, he is by nature a partaker
of the whole divinity of his Father.
YHI. We call the Son " a person," with the same meaning
attached to the word as that by which we have already (§ II)
predicated the Father. For he is an undivided and i7icom-
municahle sid)sktcnce. John says, (i, 1,) "In the beginning
was the Word, and the Word was with God." Of a living
nature : "As I live by the Father." (John vi, 57.) Intelli-
gent: " The Son, who is in the bosom of the Father, has de-
%'
468 JAMES AEMmros.
clared him," (John i, 18. Willing: "To whomsoever the
Son will reveal him." (Mat. xi, 27.) " Even so the Son quick-
eneth whom he will." (John v, 21.) Powerful: "According
to the efficacy whereby He is able even to subdue all things unto
him." (Phil, iii, 21.) Active : "And I work." (John v, IT.)
IX. We call the Son " a person in the Sacred Trinity," that
is, a Divine person and God. And, with orthodox antiquity,
we prove our affirmation by four distinct classes or argu-
ments. (1.) From the names by which he is called in the
Scriptures. (2.) From the divine attributes which the Scrip-
tures ascribe to him. (3.) From the works which the Scrip-
tures relate to have been produced by him. (4.) From a col-
lation of those passages of Scripture, which, having been
uttered in the Old Testament concerning the Father, are in
the New appropriated to the Son.
X. (1.) The divinity of the person of the Son is evident,
from the names which are attributed to him in the scrij^tures.
(1.) Because he is called God, and this not only attrihutively^
as " the Word was God," (John i, 1,) " "Who is over all, God
blessed forever ;" (Rom. ix, 5 ;) but likewise subjectively :
" God manifested in the flesh." (1 Tim. iii. 16.) " O God,
thy God hath anointed the with the oil of gladness." (Ileb.
i. 9.) Nay, he is likewise called " the great God." (Tit. ii,
13.) (2.) The word "Son" stands in proof of the same truth,
especially so far as this name belongs to him pioperly and
Bolely, according to which he is called " God's own Son,"
(Rom. viii, 32,) and " his only begotten Son," (John i, 18,)
which expressions, we affirm, are tantamount to his being
called {naturalis) by nature, the Son of God. (3.) Because
he is called "King of kings and Lord of lords ;" (Rev. xvii,
14 ; xix, 16 ;) and " the Lord of glory." (1 Cor. ii, 8.) These
appellations prove much more strongly what we wish to es-
tablish, if they be compared with the scriptures of the Old
Testament, in which the same names are ascribed to him who
is called Jehovah. (Psalm xcv, 3; xxiv, 8-10.) (4.) Pious
antiquitity established the same truth from the name, of Ao^og-,
" the Word ;" which cannot signify the outward word that is
devoid of a proper subsistence, on account of those things
PUBLIC DISPUTATIONS. 469
^^hioh are attributed to it in the Scri])tures. For it is said to
have been " in the beginning, to have been with God, and to
be God," and to have "created all things," &c.
XI. 2. The essential attril)utes of the Deity which are in
the Scriptures ascribed to the Son of God, likewise declare
this in the plainest manner. (1.) Immensity: " My Father
and I will come unto him, and make our abode with him."
(John xiv, 23.) " Tliat Christ may dwell in your hearts by
faith." (Fphes. iii, 17.) "I am with you alway, even unto
the end of the w^orld." (Matt, xxviii, 20.) (2.) Eternity :
"In the beginning was the Word." (John i. 1.) " I am Al-
pha and Omega, the first and the last." (Rev. i, 11 ; ii, 8.)
(3.) IminutaUlity : "But thou, O Lord, remainest; thou art
the same, and thy years shiill not foil." (Ileb. i, 11, 12.) (4.)
Omniscie7ice is also attributed to him : For he searches the
reins and hearts ;" (Rev. ii, 23.) He "knows all things."
(John xxi, 17." aud He perceived the thoughts of the Phari-
sees. (Matt, xii, 25.) (5.) Omnipotence : "According to the
efficacy whereby the Lord Jesus Christ is'able even to subdue
all things unto himself." Phil, iii, 21.) But the Divine Na-
tm'c cannot, without a contradiction, be taken away from him
to whom the proper essentials of God are ascribed. (6.)
Lastly. Majesty and glary belong to Him equally with the
Father : " That all men should honor the Son, even as they
honor the Father." (John v, 23.) " Blessing, and honor,
and glory, and power, be unto Him that sitteth upon the
throne, and unto the Lamb, forever and ever." (Rev. v. 13.)
XII. 3. The divine works which are attributed to Him, es-
tablish the same truth. (1.) The creation of all things: "All
things were made by Him." (John i, 3.) " By whom also,
He made the worlds," or \secula'] the ages. (Ileb. i, 2.) "One
Lord Jesus Christ, by whom are all things." (1 Cor. viii, 6.)
But what are these " all things ?" Exactly the same as those
which are said, in the same verse, to be " of the Father." (2.)
The presentation of all things: "Upholdnigall things by the
word of his power." (Ileb. i. 3.) " My Father worketh hith-
erto, and I work." (John v, 17.) (3.) The j'X'rformxng of
miracles: " AVhich He works by the Holy Spirit, who is said
4:70 JAMES AUMINIUS.
to " have received of the things of Christ, by which He will glo-
rify Christ." (John, xvi, 14.) " By which, also. He went
and preached unto the spirits in prison." (1 Pet. iii, 19.) This
Sj)irit is so peculiar to Christ, that the Apostles are said to
perform miracles in the name and power of Christ. (1.) To
these let the ivorks which irlate to the salvation of the church
be added ; which cannot be performed by one who is a mere
man.
XIII. 4. A comparison of those passages which in the Old
Testament, are ascribed to God, who claims for himself the
appellation of Jehovah, with the same passages which in the
Kew, are attributed to the Son of God, our Lord Jesus Christ
— supplies to us the fourth class of arguments. But because
the number of them is immense, we Vv^ill refrain from a prolix
recital of the whole, and produce only a few out of the many.
In ]Srumbei*s, xxi, 5-7, it is said, " The people spake against
God, and the Lokd sent fiery serpents among them, and they
bit the people," many of whom " died." In 1 Cor. x, 9, the
apostle says, " JSTeither let us tempt Christ, as some of them
also tempted, and were destroyed of serj^ents." The passage
in the 68th Psalm, (18,) which describes God as " ascending
on high and leading ca23tivity captive," is interpreted by the
apostle, (Ephes. iv. 8,) and applied to Christ. What is spo-
ken in Psalm cii, 25, 26, about the teue God, [" Of old hast
thou laid the foundation of the earth," &c.] is, in Heb. i. 10-
12, expressly applied to Christ. St. John, in his gospel, (xii,
40, 41,) interprets the vision described by Isaiah, (vi, 9, 10,)
and declares that " Esaias said these things when he saw the
glory of Christ." In Isaiah viii, 14, Jehovah, it is said,
" shall be a rock of offence, and a snare to the houses of Is-
rael," &c. Yet Simeon, (in Luke ii, 34,) St. Paul, (in Pom.
ix. 33,) and St. Peter, (1 Epis. ii, 8,) severally declare that
Christ was " set for the rising and falling of many," for "a
stumbling block, and rock of offence" to unbelievers, and to
" the disobedient."
XIV. We call Christ " the second person," according to the
order which has been pointed out to us by himself in Matt,
xxviii, 19. Eor the Son is of the Father, as from one from
rUBLIO DISPUTATIONS.
471
whom lie is said to have como forth. The Son lives by the
Father, (John vi, 57,) and " the Father hath given to the Son
to have life in himself." (v, 2G.) The Son understands by the
Father, becanse " the Father sheweth the Son all things that
himself doeth," (v, 20,) and what things the Son saw while
" He was in the bosom of the Father, he testifies and declares
to ns." (i, 18 ; iii, 32.) The son works from the Father, be-
canse " the Son can do nothing of himself. But what lie
seeth the Father do." (v, 19.) Thus " the Son does not speak
of himself, but the Father, that dwelleth in him, doeth the
works." (xiv. 10.) This is the reason why the Son, by a just
right, refers all things to the Father, as to Him from whom
he received all that he had. (xix, 11 ; xvii, 7.) " When he
was in the form of God, he thought it not robbery to be equal
with God ; but made himself of no reputation, and took upon
him the form of a servant, &c., and became obedient" to the
Father, " even unto the death of the cross." (Phil, ii, 6-8.)
XV. "We say " that the Son was begotten of the Father
from all eternity." (1.) Because " his goings-forth have been
from of old, from everlasting," and " these goings-forth" are
from the Father. (Micah v, 2, 3.) If any one be desirous to
give them any other interpretation than " the goings-forth" of
generation, he must make them subsequent to the " goings-
forth" of generation ; and thus likewise he establishes the
eternity of generation. (2.) Because, since the Son is eter-
nal, as we have previously shewn, [§ VII,] and since he had
no existence at all before he existed as the Son, (but [comjwtit]
it is proper to a son to be begotten,) we correctly assert on
these grounds, that " he was eternally begotten." (3.) Since
A070C:, " the Word," was " in the beginning with the Father,"
(John i, 1, 0,) he must of necessity have been in the beginning
from the Father; (unless we wish to maintain that the
"Word is collateral with the Father ;) in truth, according to the
order of nature he must have been from the Father, before he
was v;ith tlie Father, But lie is not from the Father, except
according to the mode of generation ; for if it be othei-wise,
"the Word" will be from the Father in one mode, and "the
Son" in another, which contradicts the eternity of the Son that
4:72 JAJVIES AKMINITJS.
we Lave already established. Therefore, " the Word" is eter-
nally begotten,
XYI. From these positions we perceive, that an agreement
and a distinction subsists between the Father and the Son.
(1.) An Ageeement in reference to one and the same nature
and essence, according to which the Son is said to be "in the
form of God," and " equal with the Father ;" (Phil, ii, 6,) and
according to the decree of the Nicene Council to be o^xonifios,
["of the same substance,] " consubstantial with the Father,"
not ofj-oixCioc:, "of like substance;" because the comparison of
things in essence must be referred not to similitude or dissim-
ilitude, but to EQUALITY Or INEQUALITY, accordiug to the very
nature of things and to truth itself. (2.) A Distinction ac-
cording to the mode of existence or subsistence, by which both
of them have their divinity : for the Father has it fro7n no o?ie,
the Son has it communicated to him ly the Father. Accord-
ing to the former, the Son is said to be one with the Father ;
(John X, 30 ;) according to the latter, He is said to be "an-
other" than the Father ; (v, 32 ;) but according to both of
them, the Son and the Father are said to " come to those
whom they love, and to make their abode with them," (xiv,
23,) by the Spirit of both Father and Son "who dwelleth in
believers," (Rom. viii, 9-11,) and " whom the Son sends to
them from the Father." (John xv, 26.) May the God of our
Lord Jesus Christ, the Father of all consolation, deign to be-
stow upon us the communion of this Spirit, through the Son
of his love. Amen !
rUBLIO DISPUTATIONS. -173
DISPUTATION VI.
ON THE HOLY SPIRIT.
Respondent^ James Mahot.
As the preceding Disputation treated of God the Father and God the Son
order requires us now to enter on the subject of the Holi/ Ghost.
I. TiiK word Spihit signifies primarily, properly, and ade-
(|uately, a thing wliicli in its first act and essence is most
subtle and simple, but wliicli in its second act and efficacy is
exceedingly active, that is, powerful and [actuosa7n,'] energetic.
Hence it has come to pass, that this word is received, by way
of distinction and opposition, sometimes for [hyjjostatica^ a
personal and self-existing \yis] energy and power, and some-
times for an energy inhering to some other thing according to
the mode of quality or property : but this word belongs pri-
marily and properly to a self-existing power; and to an inhe-
ring power or energy, only secondarily and by a metaphorical
conuuunication. (John iii, 8 ; Psalm civ, 4 ; Luke i, 35 ; 2
Kings ii, 9.) »
II. Put it is, in the first place, and with the greatest truth,
ascribed to God, (John iv, 24,) both because He according to
Essence is a pure and most simple act ; and because according
to Efticacy lie is most active, and most prompt and powerful
to perform, that is, because He is the first and Supreme Being,
as well as the first and Supreme Agent. But it is with singu-
lar propriety attributed to the hypostatical \yirtus] energy
which exists in God, and which is frequently mai'ked with an
addition, thus, "Tlie Spirit of Elohim," (Gen. i,2,) "The Spirit
of Jehovah," (Isai, xi, 2,) and "His Holy Spirit." (Ixiii, 10.)
By these expressions is signified, that He is the person by
whom God the Father and the Son perform all things in heaven
and earth, (Matt, xii, 28 ; Luke xi, 20,) and that He is not
only Holy in himself, but likewise the Sanctifier of all things
which arc in any way holy and so called. Our present dis-
474 JAMES AiiMEsmrs.
course is concerning the Holy Spirit understood according to
this last signification.
III. We may not attempt to define the Holy Spirit, (for
such an attemj^t is unlawful,) but we may be allowed in some
degree to describe Him according to the Scriptures, after the
following manner : He is the person subsisting in the Sacred
and undivided Trinity, who is the Third in order, emanates
from the Father and is sent by the Son ; and therefore He is
the Spirit proceeding from both, and, according to his Person,
distinct from both ; an infinite, eternal \immensus\ illimitable
Spirit, and of the same Divinity with God the Father and the
Son. This description we will now consider in order, accord-
ing to its several parts. (Matt, xxviii, 19 ; John i, 26 ; and
Luke iii, 16 ; John xiv, 16 ; 1 Cor. ii, 10, 11 ; Gen. i, 2;
Psahn cxxxix, T-12.)
IV. On this subject four things come under our considera-
tion and must be established by valid arguments. (1.) That
the Holy Spirit u!|;(ja,a;v'jv, is subsistent and a Person ; not some-
thing after the manner of a quality and property, (suppose that
of goodness, mercy, or patience,) which exists within the
Deity. (2.) That He is a Person proceeding from the Father
and the Son, and therefore is in order the Third in the Trinity.
(3.) That according to his Person He is distinct from the
Father and the Son. (4.) That He is infinite, eternal, \im-
mensiis] immeasurable, and of the same Divinity with the
Father and the Son, that is, not a creature, but God.
Y. 1. The first is proved by those attributes which the
whole of mankind are accustomed to ascribe to a thing \siibsis-
tenti) that has an existence, and which they conceive under
the notion of " a Person :" for we assert, that all those things
belong to the Holy Spirit, whether they agree with a person
in the first Act or in the second. (1.) From those things
which agree in the first ^c^ with a thing that has an existence
and is a Person, we draw the following conclusion : That to
which belongs Essence or Existence, Life, Understanding,
Will and Power, is justly called " a Person," or nothing what-
ever in the nature of things can receive that ap]:)ellation.
But to the Holy Sj^irit belong : (i.) Essence or Existence :
rUBLIO DISrUTATIONS. 4rY5
for lie is in God, (1 Cor. ii, 11,) emanates from God and \:i
sent by the Son. (John xv, 20.) (ii.) Zife : for He "brood-
ed over the waters," (Gen. i, 2,) as a hen covera her chickens
witli her wings ; and He is the Anthor of animal and of spir-
itual life to all things living. (Job xxxiii, 4: ; John iii, 5 ;
Kom.viii,2, 11.) (iii.) Understanding: " The Spirit search-
cth all things, yea, the deej) things of God." (1 Cor. ii, 10.)
(iv.) Will: for lie "distributes his gifts to every man sever-
ally as lie will." (1 Cor. xii, 11.) (v.) Lastly, Power:
with which, the prophets, and other holy persons, and in par-
ticular the Messiah himself, were furnished and strengthened.
(Micah iii, 8 ; Ephes. iii, IG ; Isai. xi, 2.)
VI. The same thing is proved (2.) from those things which
arc usually attributed to a Person in the second Act. For of
this description are the actions which are ascribed to the IIol}'-
Spirit, and which \_solent'\ usually belong to nothing except a
subsistence and a person. Such are to create, (Job xxxiii, 4;
Psalm civ, 30,) to preserve, to vivify or quicken, to instruct or
furnish them with knowledge, faith, charity, hope, the fear of
the Lord, fortitude, patience, and other virtues ; to " rush
mightily upon Sampson ;" (Judges xiv, 6 ;) to " depart from
Saul ;" (1 Sam. xvi, 14 ;) to " rest upon the Messiah ;" (Isai.
xi, 2 ;) to " come upon and overshadow Mary ;" (Luke i, 35 ;)
the send the prophets ; (Isai. Ixi, 1 ;) to aj)point bishops ; (Acts
XX, 28 ;) to descend in a bodily appearance like a dove upon
Christ, (Luke iii, 22,) and similar operations. To these may
also be added those meta[)horical expressions wliicli attributes
such passions to Him as agree with no other thing than a sub-
sistence and a person, and as are signified in the following
passages : " I will pour out my Spirit upon all flesh." Joel
ii, 28.) "Jesus breathed on them, and said, receive ye the
Holy Ghost." ( Jolm xx, 22.) " They vexed his Holy Spirit.
(Isai. Ixiii, 10.) " Grieve not the Holy Spirit of God." Ephes.
iv, 30.) To blaspheme and speak a word against the Holy
Ghost. (Matt, xii, 31, 32.) " He hath done despite to the
Spirit of Grace." (Heb. x, 29.)
YII. A similar bearing liave those passages of Scrij)ture
wliich [connumeraiif] reckon the Holy Spirit in the same
4:76 JAMES AEMmrus.
series with the Father and the Son. Of which class is that
commanding men " to be baptized in the name of the Father,
of the Son, and of the Holy Ghost ;" (Matt, xxviii, 19 ;) that
which says, " There are three that bear record in Heaven, the
Father, the Word, and the Holy Ghost." (1 John v, 7 ; that
which declares, "The same Spirit, the same Lord, and the
same God, eifect the diversities of operations, institute the dif-
ferences of administrations, and pour out the diversities of
gifts ; (1 Cor. xii, 4-6 ;) and that which beseeches, " that the
grace of the Lord Jesus Christ, and the love of God, and the
communion of the Holy Ghost may be with all believers." (2
Cor. xiii, 13.) For it would be absurd to number an inly-
existent quality, or property, in the same series with two sub-
sistences or persons.
YIII. 2. The second topic of consideration [§IV,] contains
three members : (i.) of which the Jirst, that is, the procession
of the Holy Spirit from the Father, is proved by those passa-
ges of Scripture in which he receives the appellation of " the
Spirit of God and of the Father," and of " the Spirit who is
of God ;" and by those in which the Spirit is said to proceed
and go forth from, to be given, poured out, and sent forth by
the Father, and by whom the Father acts and operates. (John
xiv, 16, 26 ; xv, 26 ; Joel ii, 28 ; Gal. iv, 6.) (ii.) The sec-
ond member, that is, the procession from the Son, is proved
by similar passages, which style Him " the Spirit of the Son,"
(Gal. iv, 6,) and which declare, that He is given and sent by
the Son, (John xv, 26,) and that He therefore receives from
the Son and glorifies Him. (xvi, 14.) To which must like-
wise be added, from another passage, (xx, 22,) a mode of giv-
ing, which is called " breathing," or inspiration, (iii.) The
third me^nher, that is, His being the third pereon in the Holy
Trinity in order, but not in time and degree, appears princi-
pally from the fact, that the Spirit of the Father and the Son
is said to be sent and given by the Father and the Son, and
that the Father and the Son are said to work by Him. It is
also manifest from the order which was observed in the insti-
tution of Baptism, " Baptising them in the name of the Father,
and of the Son, and of the Holy Ghost." (Matt, xxviii, 19.)
PUBLIC DISrUTATIONS. 477
IX. 3. All those passages of Scripture wliich have been
produced in the ])receding Theses for another purpose, prove
"that the Holy Spirit is distinguished from the Father and
the Son, not only according to name, but likeM'ise according
to person," which is the third part of the description which
we have given. [§ IV.] Among other passages, the follow-
ing expressly affirm this distinction : "I will pray the Father,
and lie shall give you another Comforter," (John xiv, IG.)
"That Comforter, the Holy Ghost, whom the Father will send
in my name." (xiv, 26.) " AVhen that Comforter is come,
whom I will send unto you from the Father." (xv, 26.)
" The Spirit of the Lord Jehovah is upon me ; because Jeho-
vah hath annointed me," &c. (Isai.lxi,!.) There are numer-
ous other passages in confirmation of this distinction : so that
the blindness of Sabellius was most wonderful, who could pos-
sibly be in darkness amidst such a splendor of daylight.
X. -4, Lastly. The fourth part comes now to be consid-
ered. (1.) The Inji7iity of the Holy Spirit is proved, both
by his Omniscience, by which he is said to " search all things,
yea, the deep things of God," and to know all the things
which are in God; (1 Cor. ii, 10, 11 ; John xvi, 13 ;) and by
his Omnipotence, by which lie hath created and still preserves
all things, (Job. xxxiii, 4,) and according to both of which He
is styled '• the Spirit of wisdom and of knowledge," and " the
power of the Highest." (Luke i, 35.) (2.) His Eternity is
established, (Isai. xi, 2,) both by the creation of all things ; for
whatsoever is before all things which have been made, that is
eternal ; and by the titles with which He is signalized, for he is
called " the power of the Highest," and the finger of God."
(Luke xi, 20.) These titles cannot apply to a thing that has
its beginning in time. (3.) A most luminous argument for
His Iinmaiaity lies in this. It is said, that "no one can flee
from the Spirit of God; (Psalracxxxix,7;) and that the Spirit
of the Lord dwells in all his saints, as in a temple. (1 Cor. vi, 19.)
XI. Fri>m all these particulars it clearly appears, that the
Iloly Ghost is of the same Divinity with the Father and the
Son, and is truly distinguished by the name of Gon. For He
•who is not a creature, and yet has a real subsistence, must be
4:78 JAMES AHMTNTUS.
God ; and He who is from God, and who proceeds from the
Father, not bj an external emanation, nor by a creation per-
formed through the intervention of any other Divine \yirtute\
power, but by an internal emanation, He, being the ^;ci^^r of
Ood^ by what right shall He be despoiled of the name of
"God?" For when He is said to be given, poured out, and
sent ; this does not betoken any diminution of his Divinity,
but is an intimation of his origin from God, of his procession
from the Father and the Son, and of his mission to his office.
A clear indication of his Deity is also apparent from its being
said, that He also with plenary power distributes Divine gifts
according to his own will, (1 Cor. xii, 11,) and he bestows his
gifts with an authority equal to that with which " God" the
Father is said to "work his operations," (6.) and to that with
which the Son, who is called " the Lord," is said to " institute
administrations." (5.)
XII. This doctrine of the sacred and undivided Trinity
contains a mj^stery which far surpasses every human and an-
gelical understanding, if it be considered according to the
internal union which subsists between the Father, the Son, and
the Holy Ghost, and according to the relation among them of
origin and procession. But if regard be had to that economy
and dispensation by which the Father and the Son, and both
of them through the Holy Spirit, accomplish om' salvation ;
the contemplation is one of admirable sweetness, and produces
in the hearts of believers the most exhuberant fruits of faith,
hope, charity, confidence, fear, and obedience, to the praise of
God the Creator, the Son the Redeemer, and of the Holy
Ghost the Sanctifier. May " the Love of God the Father, the
Grace of the Lord Jesus Christ, and the Communion of the
Holy Ghost, be with us," and with all saints. Amen ! (2 Cor.
xiii, 14.)
"If the Spmn be third in dignity and order, what necessity
is there for his being also the third in naturef Indeed the
doctrine of p^'ety has jDerhaps taught that He is third in
dignity. But to employ the expression ' the third in nature^
ITBLIO DISPUTATIONS. 479
we have neither learned out of the Holy Scriptures, nor is it
possible to collect it as a consequence from what precedes.
For as the Sou is in truth Second in order^ because lie is from
the Father, and Second in dignity^ because the Father exists
that lie may be himself [prinaqyiani] the principle and the
cause, and because through the Son there is [2yrocessus] a
procession and an access to God the Father ; (but He is no
more second in nature^ because the Deity is one in both of
them.) So, undoubtedly, is likewise the Holy Spirit, though
He follows the Son both in order and digniUj^ as we com-
pletely grant, yet He is not at all resembling one who exists
in the nature of another. Basilids Eversor 3.
" In brief, in things to be distinguished, the Deity is inca-
pable of being divided ; and resembles one vast attempered
mass of effulgence proceeding from three suns which mutually,
embrace each other. Wherefore when we have had regard to
the Deity itself, or to the first cause, or to the monarchy, we have
formed in our minds a conception of some one thing. Again,
when I apply my mind to those things in which Deity con-
sists, and which exist from the first cause itself, flowing from
it with equal glory and without any relation to time, I discover
three things as the objects of my adoration." Gkegort
Nazianzen, Orat. 3 Dq Theolog.
DISPUTATION YII.
ON THE FIRST SIN OF THE FIRST MAM.
Respondent,, ABRAiiAii Aitart.
THE USE OF THE DOCTRINE.
1. AVuEN an enquiry is instituted concerning this first evil,
we do not agitate the question for the purpose of unworthily
exposing to disgrace the nakedness of the first formed pair,
480 JAMES AKMINTUS.
■which had been closely covered up, as impious Ham did in
reference to his father. (Gen, ix, 22.) But we enter on this
subject, that, after it is accurately known, as when the cause
of a mortal disease is discovered, we may with the greater
earnestness implore the hand which heals and cures. (Gal. ii,
IG.) In this discussion four things seem to be principally
entitled to a consideration. (1.) The sin itself. (2.) Its
causes. (3.) Its heinousness. (4.) Its eilects.
THE SIN nSELF.
II. This sin is most appropriately called by the Apostle,
" disobedience," and "offence" or fall. (Rom. v, 18, 19. (1.)
Disobedience ; for, since the law against which the sin was
committed, was symbolical, having been given to testify that
man was under a law to God, and to prove his obedience, and
since the subsequent performance of it was to be a confess'on
of devoted submission and due obedience ; the transgression
of it cannot, in fact, be denoted by a more commodious name
than that of " disobedience," which contains within itself the
denial of subjection and the renunciation of obedience. (2.)
Offence^ or fall. Because as man, having been previously
[constitutus] placed in a state of integrity, walked [inoffenso]
with unstumbling feet in the way of God's commandments ;
by this foul deed he impinged or offended against the law
itself, and fell from his state of innocence. (Rom. v, 15-18.)
III. This sin, therefore, is a transgression of the law which
was delivered by God, to the first human beings, about not
eating the fruit of the tree of the knowledge of good and evil ;
perpetrated by the free will of man, from a desire to be like
God, and through the persuasion of Satan that assumed the
shape of a serpent. On account of this transgression, man fell
under the displeasure and the wrath of God, rendered himself
subject to a double death, and deserving to be deprived of the
primeval righteousness and holiness in which a great part of
the image of God consisted. (Gen. ii, 17 ; Rom. v, 19 ; Gen.
iii, 3-6, 23, 24 ; Rom. v, 12, 16 ; Luke xix, 26.)
I'CBLIO DI81»UTATI0NS. 4£ri
THE OArSE OF THIS 31^.
lY. Tlie effit'lent cause of this sin is two fold. The one
imracdiatc and near. The otlier remote and in^yliate. (1.)
The former is Man himself^ who, of liis own free "will and
without any necessity either internal or external, (Gen. iii, 6,)
trans<^res?ed the law which had been proposed to him, (Rom.
V, 19,) which had been sanctioned by a tlireatening and a
promise, (Gen. ii, 16, IT,) and which it Avas possible for him
to have observed (ii, 9 : iii, 23, 2-1.) (2.) The remote and
mediate ejjiclent cau^(? is the Devil, who, envying the Divine
gloiy and tlie salvation of mankind, solicited man to a trans-
jjression of that law. (John viii, 44.") The instrumental cause
is the Serpent, whose tongne Satan abused, for proposing to
man tiiose ar<;jnment6 which he considered suital)le to persuade
him. (Gen. iii, 1 ; 2 Cor. xi, 8.) It is not Jm}>robable, that
the o-i-and deceiver made a conjecture from his own case ; as
he might himself have been enticed to the commission of sin
by the same ai-guments. (Gen. iii, 4, o.)
V. Those arguments which nuiy l)e called " both the in-
wardly moving''' and " the o\itwardly-workiug causes,'' were
two. (1.) The one, dii-ectly persutidiiig, was deduced from a
view of [ittili] the advantage which nuui would obtain from
it, that is, a likeness to God. (Gen. iii, 5, 6.) (2.') The other
was a removing argument, one of dissuasion, taken from God^s
threatening; lest the fear of ])unisliment, prevailing over the
desire of a similitnde to God, should hinder man from eatiiie:.
(iii, 4.) Though tli.e first of these two ai-guments occupies the
first station, with regard to order, in the pi-oposition ; 3'et, we
think, it obtained the last place with regard to efficiencv. To
those arguments may T)e added two (pialities imparted by the
Creator to the IVuit of the tree, calculated blandly to affect and
alhire the senses of a human being; these qu;ilities are inti-
mated in the words, " that the tree was good for food, and that
it was pleasant t.i the eyes.'' (iii, (>.) J^ut there is this differ-
ence between the two principal arguments and these qualltieg.
The former were proposed by the Devil to persuade to the
31 TOL. L
482 JAMES AKMnmjs.
commission of sin, as such ; while the two qualities implanted
by God were proposed only for the purpose of persuading [the
woman] to eat, if that could have been done without sinning.
YI. The inwardly-moving causes, but which became such
by accident, were two. (1.) Such an affection, or desire, for
a likeness to God, as had been implanted in man by God him-
self; but it was to be exercised in a certain order and method.
For the gracious image and likeness of God, according ta
which man was created, tended towards his glorious image
and likeness. (2 Cor. iii, 18.) (2.) A natural affection for the
fruit which was good in its taste, pleasant in its aspect, and
well adapted for preserving and recruiting animal life.
YII. But as it was the duty of man to resist the efficacy of
all and each of these several causes, so was it likewise in his
power ; for he had been " created after the image of God,'^
and therefore, in "the knowledge of God," (Gen. i, 27 ; CoL
iii, 10,) and endued with righteousness and true holiness,
(Ephes. iv, 24.) This resistance might have been effected by
his repelling and rejecting tJi6 causes which operated out-
wardly, and by reducing into order and subjecting to the Law
and to the Spirit of God those lohich impelled inwardly. If
he had acted thus, the temptation, out of which he would have
departed victorious, would not have been imputed to him as
an offence against the violated law. (Gen. iii, 7-12.)
YIII. But [cidpa'] the guilt of this sin can by no means be
transferred to God, either as an efficient or as a deficient cause.
(1.) JVot as an efficient cause. For He neither perpetrated this
crime through man, nor employed against man any action,
either internal or external, by wliich he might incite him to
sin. (Psalm v, 5 ; James i, 13.) (2.) Jfot as a deficient
cause. For He neither denied nor withdrew any thing that
was necessary for avoiding this sin and fulfilling the law ; but
He had endowed Him sufiiciently with all things requisite for
that purpose, and preserved him after he was thus endued,
IX. But the Divine permission intervened ; not as having
permitted that act to man's [/ws] legitimate right and \jpotes-
tas'] power, that he might commit it without sin, for such a
permission as this is contrary to legislation; (Gen. ii, 17 ;) but
PUBLIO DISPUTATIONS. 483
as having permitted it to the free will and [2)otentiw'] capa-
bility of man. This Divine permission is not the denial or
the withdrawing of the grace necessary and sufficient for ful-
filling the law ; (Isai. v, 4 ;) for if a permission of this kind
were joined to legislation, it would ascribe the efficiency of
sin to God. But it is the suspension of some efficiency, which
is possible to God both according to right and to capability,
and which, if exerted, would prevent sin in its actual com-
mission. This is commonly called "an efficacious hindrance."
But God was not bound to emjjloy this impediment, when He
had already laid do-vvn those hindrances to sin which might
and ought to have withheld and deterred man from sinning,
and which consisted in the communication of his own imaire,
in the appointment of his law, in the tlireat of punishments,
and in the promise of rewards.
X. Though the cause of this permission may be reckoned
in the number of those things which, such is the will of God,
are hidden from us, (Deut. xxix, 29,) yet, while with modesty
and reverence we inspect the acts of God, it appears to us that
a two-fold cause may be maintained, the one a ;prion^ the
other a posteHori. (1.) We will enunciate the former in the
words of Tertullian.* " If God had once allowed to man the
free exercise of his own will and had [digne] duly granted
this permission. He undoubtedly had permitted the enjoyment
of these things through the vefy authority of the institution.
But they were to be enjoyed as in Him, and according to
Him ; that is, according to God, that is, for good. For who
will permit any thing against himself? But as in man [they
were to be enjoyed] according to the motions of his liberty."
(2.) The cause a posterion shall be given in the words of St.
Augustine if " A good being would not suffer evil to be
done, unless He was likewise Omnipotent, and capable [facej'6
hene] of bringing good out of that evil."
XI. The material cause of this sin is the tasting of the fruit
of the tree of the knowledge of good and evil, which is an act
in its own nature indifferent, and easily avoidable hy man in
•AdveriMaral, 2, c 8. t Encblr. o. loa
484 JAMES AKMINIUS.
the midst of suck abundaut plenty of good and various fruits.
From this siiiiie forth the admirable benignity and kindness of
God ; whose will it was to have experience of the obedience
of his creature, in an act which that creature could with the
utmost facility omit, without injury to his nature, and even
without any detriment to his pleasure. This seems to have
been intimated by God himself when he propounded the pre-
cept in this manner, " Of every tree of the garden thou shalt
freely eat ; but of the tree of the knowledge of good and evil,
thou shalt not eat." (Gen. ii, 16, IT.)
XII. But the form of this sin is avo/Aia, " the transgression of
the law," (1 John iii, 4,) which belongs to this act in reference
to its having been forbidden by the law. And because this
{;respectuil relation adhered to the act from the time when
God circamscribed it by a law, the effect of it was that the
act ought to 1)6 omitted. (Dan iii, 18.) For the moral evil,
which a-dhered to it through the prohibition of God, was
greater, than the natural good which was in the act by nature.
There was also in man the image of God, according to which
he ought to have been more abhorrent of that act because sin
adhered to it, than to be inclined by a natural ali'ection to the
act itself, because some good was joined with it.
Xni. !No end can be assigned to this sin. For e\'il, of
itself, has not an end, since an end has always reference to a
good. But the acts of the end* were, that man might obtain
a likeness to God in the knowledge of good and evil, and that
he might satisfy his senses of taste and seeing, ((^len. iii,
5, 6.) But he did not suppose, that he would gain this simili-
tude by sin as such, but by an act as it was a natural one. It
had the boundary which the Divine determination placed
round about it, and which was two-fold. The one, agreeing
with the nature of sin, according to the severity of God. The
other, transcending sin, nay, contravening it, according to the
grace and mercy of God. (Ttoni. ix, 22, 23.)
THE HEINOTJSNESS OF THIS SIN.
XIY. From the particulars already discussed, some judg-
ment may be formed of the heinousness of this sin, which
PITBLTC DISPUTATIONS. 485
seems pi-inclpally to consist of these four things. (1.) Th<at it
is the transgression of a law that is not peculiar [to one pei-son,
or only to a few,] but of a law which universally bears witness
to the c»bligatiou of man towards God, and which \fxj)loratY\&
a test of his obedience. A contempt of this law has in it a
renunciation of the covenant into which God has entered with
man, and of the obedience which from that covenant is due to
God. (Gen. xvil, 14.) (2.) That man perpetrated this crime,
alter he had been placed in a state of innocence and adorned
by God with such excellent endowments as those of "the
knowledge of God," and "righfcousness and true holiness."
(Gen. i, 26, 27-, Col. iii, 10 ; Ephes. iv, 24.) (3.) That when
so many facilities existed for not sinning, especially in the act
itself, yet man did not abstain from this sin. (Gen. ii, 16, lY,)
(4.) That he committed this sin in a place that was sanctified
as a type of the celestial Paradise, (ii, 15, 16; iii, 6,23;
Rev. ii, 7.) There are some other things which may aggra-
vate this sin ; but since it has them in common with most
other offences, we shall not at present enter into a discussion
of them.
THE EFFECTS OF TKIS STN".
XV. The proper and immediate effect of this sin was the
offending of the Deity. For since the form of sin is " the
transgression of the law," (1 John iii, 4,) it primarily and im-
mediately [^Imjnngit] strikes against the legislator himself,
(Gen. iii, 11,) and this with the oflfending of one whose express
will it was that his law [non imjnngi] should not be offended.
From this violationof his law, God conceives just displeasure,
•which is the second effect of sin. (iii, 16-19, 23, 24.) But
to anger succeeds infliction of punishment, which was in this
instance two-fold. (1.) iReahis] A liability to two deaths,
(ii, 17 ; Rom. vi, 23.) (2.) IPnvatio] The withdrawing of
that primitive righteousness and holiness, which, bpcause they
are the effects of the Holy Spirit dwelling in man, ought not
to have remained in him after he had fallen from the favor of
God, and had incurred the Divine displeasm-e. (Luke xix,
486 JAitES AEMINITJS.
26.) For this Spirit is a seal of God's favor and good will.
(Eom. viii, 14, 15; 1 Cor. ii, 12.)
XYI. The whole of this sin, however, is not peculiar to our
first parents, but is common to the entire race and to all their
posterity, who, at the time when this sin was committed, were
in their loins, and who have since descended from them by the
natm-al mode of propagation, according to the primitive bene-
diction. For in Adan: "all have sinned." (Rom. v, 12.)
"Wherefore, whatever punishment was brought down upon our
first parents, has likewise pervaded and yet pursues all their
posterity. So that all men " are by nature the children of
wrath," (Ephes. ii, 3,) obnoxious to condemnation, and to tem-
poral as well as to eternal death ; they are also devoid of that
original righteousness and holiness. (Rom. v, 12, 18, 19.)
"With these evils they would remain oppressed forever, unless
they were liberated by Christ Jesus ; to whom be glory forever.
DISPUTATIOiq" YIII.
ON ACTUAL SINS.
Respondents Casper Wiltens.
I. As divines and philosophers are often compelled, on
account of a penury of words, to distinguish those which are
synonymous, and to receive others in a stricter or more ample
signification than their nature and etymology will allow ; so
in this matter of actual sin, although the term applies also to
the first sin of Adam, yet, for the sake of a more accurate dis-
tinction, they commonly take it for that sin which man com-
mits, through the corru2;)tion of his nature, from the time wlien
he knows ho^" tousereaoon ; and they define it thus : "Some-
thing thought, spoken or done against the law of God ; or the
omission of something which has been commanded by that
aw to be thought, spoken or done." Or, with more brevity?
PUBLIO DISrUTATIONS. 487
" Sin 18 tlio transgression of the law ; which St, John has ex-
plained in this compound word avo/j.ia, "anomy." (1 John
iii, 4.)
II. For as the law is perceptive of good and prohibitory of
evil, it is necessary not only that an action, but that the neglect
of an action, be accounted a sin. Hence arises the first dis-
tinction of sin into that of commission^ when a prohibited act
is 2)erpetrate ^, as theft, murder, adultery, &c. And into that
of omiss{o7i, when a man abstains from [the performance of]
an act that lias been commanded ; as if any one does not
render due honor to a magistrate, or bestows on the poor no-
thing in proportion to the amplitude of his means. And since
the Law is two-fold, one " the Law of works," properly called
*« the Law," the other " the Law of ftiith," (Rom. iii, 27,)
which is the gospel of the grace of God ; therefore sin is either
that which is committed against the Law, or against the gospel
of Christ. (Ileb. ii, 2, 3.) That which is committed against
the Law, provokes the wrath of God agaiiist sinners ; that
against the gospel, causes the wrath of God to abide upon us ;
the former, by deserving punishment ; the latter, by prevent-
ing the remission of punishment.
in. One is a sin pe?' se, "of itself;" another, per accidens,
"accidentally." (1.) A sin j'jjer «<? is every external or internal
action which is prohibited by the law, or every neglect of an
action commanded by the law. (2.) A sin is ^j)cr accidens
either in things necessary and restricted by law, or in things
indifferent. Tn things necessary^ either when an act pre-
scribed by law is performed without its due circumstances,
such as to bestow alms that you obtain praise from men ;
(Matt, vi, 2 ;) or when an act prohibited by law is omitted,
not from a due cause and for a just end ; as when any one re-
presses his anger at the moment, that he may afterwards exact
more cruel vengeance. In things indiferoit, when any one
uses them to the offence of the weak. (Rom. xiv, 15, 21.)
IV. Sin is likewise divided in reference to the personal
object against whom the offence is committed ; and it is either
against God, against our neighbor, or .against ourselves, ac-
cording to what the Apostle says : " The grace of God that
JAMES ARMINIUS.
bringeth salvation, hath appeared to ail men, teaching us, that
denying ungodliness and worldl v lusts, we should live soberly,
righteously and godly, in tliis present world." (Tit. ii, 11.)
Where soberness is appropriately referred to the man himself;
righteousness to our neighbor ; and godliness to God : These,
we affirm, are likewise contained in the two grand precepts,
" Love God above all things," and " Love thy neighbor as
thyself." For howsoever it may seem, that the ten command-
ments prescribe only what is due to God and to our neighbor /
yet this very roc[uirement is of such a nature that it cannot be
performed by a man without fulfilling at the same time his
duty to Jdmself.
V. It is further distinguished, from its cause, into sins of
ignorance, infirmity, malignity and negligence. (1.) A sin of
ignorance, is, when a man does any thing which he does not
know to be a sin ; thus, Paul pei-secuted Christ in his Church.
(1 Tim. i, 13.) (2.) A sin of infirmity is, when, through fear,
which may befall even a brave man, or through any other more
vehement passion and perturbation of mind, he commits any
offence ; thus, Peter denied Christ, (Matt, xxvi, TO,) and thus
David, being oifended by !N^abal, was proceeding to destroy
him and bis domestics. (1 Sam. xxv, 13, 21.) (3.) A sin of
raalignitij or malice, vrhen any thing is committed with a de-
termined purpose of mind, and with deliberate counsel ; thus
Judas denied Christ, (Matt, xxvi, 14, 15,) and thus David
caused Uriah to be killed. (2 Sam. xi, 15.) (4.) A sin of
negligence is, when a man is overtaken bj a sin, (Gal. vi, 1,)
which encircles and besets him before he can reflect within
himself about the deed. (Heb. xii, 1.) In this description
will be classed that of St. Paul against Ananias the High
Priest, if indeed lie may be said to have sinned in that mat-
ter. (Acts xxiii, 3.)
VI. Kearly allied to thia is the distribution of sin into that
wliich is contrary to conscience^ and that which is not contrary
to conscience. (1.) A sin against conscience is one that is
perpetrated through malice and deliberate purpose, laying
waste the conscience, and (if committed by holy persons)
grieving the Holy Spuit so much as to cause Him to desist
PUBLIC DISI'UTATIONS. 489
from his \unn\ fnnctions of Icadiiii^ llietn into tho right way,
aud [exhilaraudi] of luakinp; them gUil in their consciences
by his inward testiniony. (Psalm li. 10, 13.) This is called,
bv way of oininence, "a sin aj^ainst conscience;" though,
M'iien this phrase is taken in a wide acceptation, a sin which
is committed throiii^h infirmity, but which has a previous sure
knowIcdi:;e that is ai^plied to tlie deed, miglit also be said to
be against conscfence. (2.) A sin n ot against conscience is either
that which is by no means such, and whicli is not committed
through a willful and wibhed-for ignorance of the law, as the man
who neglects to know wliat he is capable of knowing : or it is
that which at least is not such in a primary degree, but is precip*
i^'ated through precipitimcy, the cause of which is a vehement
and unforeseen temptation. Of this kind, was the too hasty
judgment of David against Mephihosheth, produced by the
grievous accusation of Ziba, which happened at the very time
when David fled . This bore a strong resemblance to a false-
hood. (2 Sam. xvi, 3, 4.) Yet that wliich, when once com-
mitted, is not contrary to conscience, becomes contrary to it
when more frequently repeated, and when the man neglects
selfcoiTcction.
YII. To this may be added, the division of sin from its
causes, with regard to the real object about which the sin is
perpetrated. This object is either "the lust of the flesh, the
lust of the eyes, or the pride of life," that is, either pleasure
specially so called, or avarice, or arrogant haughtiness ; all of
which, proceeding from the single fou7itain of self-love or inor-
dinate affection, tend distinctly towards the good things of the
present life, haughtiness towards its honors, avarice towards
its riches, and pleasure towards those things by which the ex-
ternal senses may experience self-gratification. From these
arise those works of the flesh which are enumerated by the
apostle in Cxal. v, 19-21, perha[)S with the exception of idola-
try. Yet it may be made a legitimate subject of discussion,
whether idolatry may not be referi'cd to one of these three
causes.
VIII. Sin is also divided into ?vn/«(J and morlal: but this
distribution is not deduced from the nature of sin itself, but
490 JAMES AKMINTUS.
accidentally from the gracious estimation of God. For every
sin is in its own nature mortal^ that is, it is that which merits
death ; because it is declared universally concerning sin, that
" its wages is death," (Eom. vi, 23,) which might in truth be
brought instantly down upon the offenders, were God wishful
to enter into judgment with his servants. But that which de-
nominates sin venial, or capable of being forgiven, is this
circumstance, God is not willing to impute sin to believers,
or [statuere] to place sin against them, but is desirous to par-
don it ; although with this difference, that it requires express
penitence from some, while concerning others it is content
with this expression : " "Who can understand his errors ?
Cleanse thou me, 0 Lord, from secret faults," (Psalm xix,
12.) In this case, the ground of fear is not so much, lest,
from the aggravation of sin, men should fall into despair, as,
lest, from its extenuation, they should relapse into negligence
and security ; not only because man has a greater propensity
to the latter than to the former, but likewise because that dec-
laration is always [prcesens] at hand : " I have no pleasure in
the death of him that dieth," that is, of the sinner who has
merited death by his transgressions, " but that he be convert-
ed and live." (Ezek. xviii, 32.)
IX. Because we say that " the wages of every sin is death,"
we do not, on this account, with the Stoics, make them all
equal. For, beside the refutation of such an opinion by many
passages of Scripture, it is likewise opposed to the diversity
of objects against which sin is perpetrated, to the causes from
which it arises, and to the law against which the offence is
committed. Besides, the disparity of punishments in the
death that is eternal, proves the falsehood of this sentiment :
For a crime ao-ainst God is more grievous than one against
man ; (1 Sam. ii, 25 ;) one that is perpetrated with [elataj a
high hand, than one through error ; one against a prohibitory
law, than one against a mandatory law. And far more se-
vere will be the punishment inflicted on the inhabitants of
Chorazin and Bethsaida, than on those of Tyre and Sidon.
(Matt, xi, 28.) By means of this dogma, the Stoics have en-
deavored to turn men aside from the commission of crimes ;
PUBLIC DISPUTATIONS. 491
but tlicir attempt lias not only been fniitlcss, but also injuri-
ous, as will be seen when we institute a serious deliberation
about bringing man back from sin into the way of righteous-
ness.
X. Mention is likewise made, in the Scrijjtures, of " a sin
unto death ;" (1 John v, 16 ;) which is specially so called,
because it in fact, brings certain death on all by whom it has
been committed. Mention is made in the same passage of a
sin which is not imto death," and which is opposed to the
former. In a parallel column with these, marches the divis-
ion of sin into j')a/vZo?iaJ?<3 and unpardonable. (1.) A sin
which is " not unto doflth" and j)ardo7iaUe, is so called, be-
cause it is capable of having subsequent repentance, and thus
of being pardoned, and because to many persons it is actual"
ly pardoned through succeeding penitence — such as that which
is said to be committed against " the Son of Man." (2.)
The " sin unto death" or unpa7'donaUe^ is that which never
has subsequent rejicntance, or the author of which cannot be
recalled to penitence — such as that which is called " the sin"
or " blasphemy against the Holy Ghost," (Matt, xii, 32 ; Luke
xii, 10,) of which it is said, "it shall not be forgiven, either
in this world, or in the world to come." For this reason, St.
John says, we must not pray for that sin.
XI. But, though the proper meaning and nature of the sin
against the Holy Ghost are with the utmost difficulty to be
ascertained, yet we prefer to follow those who have furnish-
ed the most weighty and grievous definition of it, rather than
those who, in maintaining six species of it, have been com-
pelled to explain " unpardonable" in some of those species,
f<.>r that which is icith difficidty or is rarely remitted^ or which
of itself deserves not to be pardoned. With the former class
of persons, therefore, we say that the sin against the Holy
Ghost is committed when any man, with determined malice,
resists divine, and in fact, evangelical truth, for the sake of
resistance, though he is so overpowered with the refulgence
of it, as to be rendered incapable of pleading ignorance in
excuse. This is therefore called "the sin against the Holy
Ghost, not because it is not perpetrated against the Father
492 JAMES ARMCmiS.
and the Son ; (for liow can it be that he does not sin against
the Father and the Son, who sins against the Spirit of both ?)
but because it is committed against the operation of the
Holy Spirit, that is, against the conviction of the truth
through miracles, and against the illumination of the mind.
Xn, But the cause why this sin is called " irremissible,"
and why he who has committed it, cannot be renewed to re-
pentance, is not the impotency of God, as though by his most
absolute omnipotence, he cannot grant to this man repent-
ance unto life, and thus cannot pardon this blasphemy ; but
since it is necessary, that the mercy of God should stop at
some point, being circumscribed by tke limits of his justice
and equity according to the prescri^^t of his wisdom, this sin
is said to be " unpardonable," because God accounts the man
who has perpetrated so horrid a crime, and has done despite
to the Spirit of gi'ace, to be altogether unworthy of having
the divine benignity and the operation of the Holy Spirit
occupied in his conversion, lest He should himself ajtpear to
esteem this sacred operation and kindness at a low rate, and
to stand in need of a sinful inan, especially of one who is
feuch a monstrous sinner !
Xin. The efficient cause of actual sins is, man through his
own free will. The inwardly worldng cause is the original
, propensity of our nature towards that which is contrary to the
divine law, which propensity we have contracted from our first
parents, through carnal generation. The oiitwo/rdlij working
causes are the objects and occasions which solicit men to sin.
The substance or material cause, is an act which, according -to
its nature, has reference to good. The form or formal cause
of it is a transgression of the law, or an anoony. It is desti-
tute 01 an end ; because sin is af^wpriR, a transgression which
wanders from its aim. The object of it is [commutabile] a va?-
riable good ; to which, when man is inclined, alter having de-
serted the unchangeable good, he commits an ofience.
XIV. The eifect of actual sins are all the calamities and mis-
eries of the present life, then death temporal, and afterwards
death eternal. But in those who are hardened and blinded,
rri.LIC DISPUTATIONS. '^^
even tlie eftect^ of preceding- eins become d
tlieiriBelves.
DISPUTATION IX.
ON THE RIGHTEOUSNESS AND EFFICACY OF THE PllOVIDENCE OF
GOD CONCERNING EVIL.
J?es2)OJidc7it, Kalph De Zyi.;,.
I. Among tlie causes and pretences by wliich liiinian igno-
rance has been induced, and which human pervei-seness has
abused, to deny the providence of God, tlie entrance of evil
(tliat is, of sill) into the worhl, and its most wonderful and fer-
tile exuberance, do not by any means occujiy the lowest sta-
tions. For since, witli Scripture as our guide and Nature as
our witness, we must maintain that God is good, omnhcvmf,
and of unbound'' d jpoioer ; (Mark x, 18; Psalm cxlvii, 5;
Kev. iv, 8 ; Kom. i, 20 ;) and since this is a truth of which
every one is fully persuaded who has formed in his mind any
notion of the Deity ; men have concluded from this that evil
could not have occurred under tlie three preceding conditions
of the divine 2fa}e sty, if Go<l managed all things by his prov-
idence, and if it was his will [ciirai-e^ to make i)ro vision re-
specting evil, according to these properties of his o^\^l nature.
And therefore, since, after all, evil has occurred, they have
concluded that the providence of Crod must be entirely denied.
For they thought it better to eet up a God that was at repose,
and negligent of mundane affairs, especially of those in which
a rational creature's freedom of will intervened, than to de-
prive llim of the honor of his goodness, wisdom and j^ower,
jBut it is not necessary to adopt either of these methods ; and
that it is pofisilde to preserve to God, without disparagement,
these three ornaments of Supreme Majesty, as well as lu8
providence, will be eliewu by [commoda\ a tempei-ate explan-
ation of the efficacy of God concerning evil.
II. A few things must be premised about this evil itself, as
494 JAMES AEMTNTUS.
a basis for our explanation. (1.) What is properly sin ? (2.)
AVas it possible for it to be perpetrated by a rational creature,
and liow? (3.) That a chief evil cannot be granted, which
may contend on an equality with the chief Good, as the Man-
ichees asserted ; otherwise, of all the evils which can be de-
vised, sin, of which we are now treating, is, in reality, the
chief; and, if we may speak with strictness, sin is the only
and sole evil ; for all other things are not evils, in themselves,
but are [mala evils] injurious to some one.
III. 1. Sin is prope.ily an aberration from a rule. This
rule is the equity which is 2)reconceived in the mind of God,
which is expressed to the mind of a rational creature by legis-
lation, and, according to which \_fas €st\ it is proper for such
a creature to regulate his life. It is therefore defined by St.
John in one compound word, avo^ia, '? the transgression of the
law ;" (1 John iii, 4 ;) whether such a law be preceptive of
Good, or prohibitory of evil, (Psalm xxxiv, 14,) hence the
evil of commission is perpetrated against the prohibitory part,
and that of omission against the preceptive. But in sin, two
things come under consideration : (1.) The act itself, which
has reference to natural good ; but under the act, we compre-
hend likewise the cessation from action. (2.) Anomy, or "the
transgression of the law," which obtains the place of a moral
evil. The act may be called the sulMance or material cause
of sin ; and the transgression of the law, its form or formal
cause.
lY. 2. But it was possible for sin to be perpetrated by a
rational creature ; for, as a creature^ he was capable of decli-
ning or revolting from the chief Good, and \_aflici\ of being
inclined towards an inferior good, and towards the acts by
which he might possess this minor good. As rational^ he was
capable of understanding that he was required to live in a godly
manner, and what that equity was according to which his life
and actions were to be specially regulated. As a rational
creature^ a law could be imposed on him by God, nay, accord-
ing to equity and justice, it ought to be imposed, by which
he might be forbidden to forsake the chief good, and to com-
mit that act, though it was natm-ally good. The mode is pla-
rUBLIO DISrUTATIONS. 495
ced in the freedom of tlic will, bestoM-cd by God on a rational
creature, according tu ■wliicli he was ca})able of perlurniingthe
obedience which is due to the law, or could by his own strength
exceed or transgress its limits.
V. 3. J3ut since a chief evil cannot be allowed, it follows
from this, that, though evil be contrary to good, yet it cannot
[excedere] pass beyond the universal order of that good which
is chief, but can be reduced to order by this chief good, and
evil can thus be directed to good, on account of the infinite
wisdom of this chief good, by which he knows what is pos-
sible to be made from evil ; and on account of this power, by
which he can make from this evil what He knows may be
made from it. Granting, therefore, that sin has exceeded the
order of every thing created, yet it is circumscribed within the
order of the Creator himself, and of the chief good. Since
it is apparent from all these premises, tliat the providence of
God ought not [intercfdcre] to intervene, or come between, to
prevent the perpetration of evil by a free creature ; it also fol-
lows, from the entrance of evil into the world, and [coiisque
i?igresso] it has entered so far " that the whole world lictli in
wickedness," (1 John v, 19,) — that the Providence of God
cannot be destroyed. This truth we will demonstrate at great-
er length, when we treat upon the efficacy of the providence
of God concerning: evil.
VI. AYe liave already said, tliat, in sin, the act or the ces-
sation from action, and " the transgression of the law," come
under consideration : But the efficiency of God about evil,
concerns both the act itself and its viciousness, and it does
this, whether we have regard to the beginning of sin, to its
progress, or to its end and consummation. The considera-
tion of the efficiency which is concerned about the begin-
ning of sin, embraces either a hindrance or a permission ; to
which we add, the administration of arguments and occasions
inciting to sin ; that which regards its progress, has direction
and determination ; and that concerning tde end and ter-
mination, punishment and remission. "We will refrain from
treating upon the concurrence of God, since it is only in
reference to the act, considered, also, as naturally good.
496 JAMES ARMINTUS.
Yll. (1.) The FIRST efficiency of God coucerningevil, is «Am-
drance or the placing of an impediment, whether such liiu-
drance be sufficient or efficacious. (Jer. xxxi, 32, 33.) For
[cdnvenit] it belongs to a good, to hinder an evil as far as the
good knows it to be lawful to do so. But a hindrance is placed
either [jyotestati] on the power, [^2^0161-1 tice\ on the capability,
or on the will, of a rational creature. These three things must
also be considered in that whicli hinders. (1.) On theiwwer
an impediment is placed, by which some act is taken away
from the power of a rational creature, to the perf )rmance of
which, it has \fiffectm/i] an inclination and sufficient })Owers.
By being thus circumscribed, it comes to pass, that the crea-
ture cannot perforin that act without sin, and this circumscrip-
tion is made by legislation. The tasting of tlie tree of the
knowledge of good and evil was thus circumscribed, when leave
was granted to eat of all otliers : (Gen. ii, I'T :) and this is the
hindrance ot sin as such ; and it is placed by God before a
rational creature \fiua] as He has the right and power over that
creature.
YIII. (2.) On tliecajjoMlity also an impediment is placed.
The effect of this is, that the rational creature cannot peiform
the act, for the performance of wliich he has an inclination,
and powers that, without tliis impediment, would be sufficient.
But this hindrance is placed before a rational creature by four
methods : (i.) By depriving the creature of essence and life,
whicli are the foundation of caj)ability. Thus was the attack
upon Jerusalem hiiidered, (3 Kings xix,) as was also the for-
cible abduction of Elijah to Ahaziah, (2 Kings i.) when, in
tlie former instance, "an hundered foiU'score and five thousand
men were slain by tlie angel of the Lord," and. in the latter,
two different com])anies, each containing fifty men, were con-
sumed by fire, (ii.) The second method is by the taking
away or the diminution of capal)i]ity. Thus Jeroboam was
prevented from apprehending the prophet of the Lord, by
" the drying up of his own hand." (1 Kings xiii, 4.) Thus,
sin is hindered, so as not to exercise dominion over a man,
when the body of sin \eHervatuy'\ is weakened and destroyed.
(Eom. vi, 6.) (iii.) The third is by the opposition of a gi*eater
PUBLIC DISPUTATIONS. 497
capability, or at least of one that is equal. Thus was Uzziali
prevented fz-oni burning incense unto Jehovah, when the
priests resisted his attempt. (2 Chron. xxvi, 18, 21.) Thus
also is " the flesh-' hindered from "doing what it would," "bo-
cause the Spirit lustcth against the flesh," (Gal. v, 17,) and
because " greater is lie that is in us, than he that is in the
world." (1 John iv, 4.) (iv.) The fourth method is by the
withdrawing of the object. Thus the Jews were frequently
hindered from hurting Christ, because He withdrew himself
from the midst of them. (John viii, 59.) Thus was Paul
taken away, by the Chief Captain, from the Jews, who had
conspired together for his destruction. (Acts xxiii, 10.)
IX. (3.) An impediment is placed on the loill,, when by
Bome argument it is persuaded not to will to commit a sin.
But we refer the arguments by which the will is moved, to
the following three classes. For they are taken, (i.) either
from the impossibility or the difficulty of the thing, (ii.) from
its unpleasantness or inconvenience, its usefulness or injuri-
ousness, (iii.) or from its being dishonorable, unjust and indec-
orous, (i.) By the first of these, the Pharisees and Scribes
were frequently prevented from laying violent hands on Christ :
(Matt. X i, 46 :) for they were of opinion, that he would be
defended by the people, " who took him for a prophet." In
the same manner were the Israelites hindered from departing
to their lovers, to false gods ; for God " hedged up their way
with thorns, and made a wall, so that they could not find their
customary paths." (Ilosea ii, G, 7.) Thus the saints are de-
terred from sinning, ^hen they see wicked men " wearied in
the ways of iniquity and perdition." (Wisdom v, 7.) (ii.)
By the second argument^ the brethren of Joseph were hindered
from Idllimj him, since they could obtain their end by selling
him. (Gen. xxxvii, 26, 27.) Thus Job was prevented from
sinning " with his eyes," because he knew what was "the por-
tion of God from above, and what the inheritance of the Al-
mighty from on high," for those who have their eyes full of
adultery. (Job XTxi, 1, 2.) (iii.) By the thirds Joseph was
hindered from defiling himself by shameful adultery, (Gen.
32 VOL. L
498 JAMES AEMINrUS.
xxxix, S, 9,) and David was prevented from " stretcMng forth
his hand against the Lord's anointed." (1 Sam. xxiv, 7.)
X. 2. The permission of sin succeeds, which is opposed to
hindering. Yet it is not opposed to hindering., as the latter
is an act which is taken away from the power of a rational
creature by legislation ; for, in that case, the same act wonld
be a sin, and not a sin. It would be a sin in reference to its
being a forbidden act ; and it would be no sin in reference to
its being permitted in this manner, that is, not forbidden.
But permission is opposed to hindrance, in reference to the
latter being an impediment placed on the capability and will
of an intelligent creature. But permission is the suspension,
not of one impediment or two, which may be presented to the
caj)ability or the will, but of all impediments at once, which,
God knows, if they were all employed, would [reipsd] effect-
ually hinder sin. Such [necesse est] necessarily would be the
result, because sin might be hindered by a single impediment
of that kind. (1.) Sin therefore is peraiitted to the capability
of the creature, when God employ's none of those hindrances
of which we have already made mention in the 8th Thesis :
for this reason, this permission consists of the following acts of
God who permits, the continuation of life and essence to the
creature, the conservation of his capability, a cautiousness
against its being opposed by a greater capability, or at least
by one that is equal, and [ohlatione'] the exhibition of an ob-
ject on v;hich sin is committed. (2.) Sin is also permitted
to the will ; not because no such impediments are presented
by God to the will, as are calculated to deter the will from
sinning; but because God, seeing that these hindrances which
are propounded will produce no effect, does not employ others
which He possesses in the treasures of his wisdom and power.
(John xviii, 6 ; Mark xiv, 56.) This appears most evidently
in the jxassion of Christ, with regard not only to the power
but also to the will of those wlio demanded his death. (John
xix, G.) Kor does it follow from these premises, that those
impediments are employed in vain : for though such results
do not follow as are in accordance with these hindrances, yet
PUBLIC DISPUTATIONS. 409
God iu a manner the most powerful gains Lis own purposes,
because the results are not such as ought to have followed.
(Rom. X, 20, 21.)
XI. The foundation of this permission is (1.) The liberty
{arh'Uiii\ of choosing, with which God formed his rational
creature, and which his constancy does not sufier to be abol-
ished, lest He should be accused of mutability. (2.) The
intinite wisdom and power of God, by which lie knows and
is able out of darkness to bring light, and to produce good out
of evil. (Gen. i, 2, 3 ; 2 Cor. iv, G.) God therefore permits
that which lie does permit, not in ignorance of the powers
and [cvfectits] the inclination of rational creatures, for lie
knows them all, not with reluctance, for He could have re-
frained from producing a creature that might possess freedom
of choice, not as being incapable of hindering, for we have
already seen by how many methods He is able to hinder both
the capability and the will of a rational creature; not as if at
ease, indiiferent, or negligent of that which is transacted, be-
cause before anything is done He already \obwit " has gone
through"] has looked over the various actions which concern
it, and, as we shall subsequently see, [§XV-XXH,] He pre-
sents arguments and occasions, determines, directs, punishes
and pardons sin. Cut whatever God permits. He permits it
designedly and willingly, His will being immediately occupied
about its permission, but His permission itself is occupied about
sin ; and this order cannot be inverted without great peril.
XII. Let us now explain a little more distinctly, by soriie of
the diil'orenees of sin, those things which we have iu tliis place
spoken in a general manner concerning hindering and permis-
sion. (1.) From its causes, sin is distinguished into that of
ignorance, inlirmity, malignity and negligence, (i.) An im-
pediment is placed on a sin of ignorance, by the revelation of
the divine will. (Psalm cxix, 105.) (ii.) On a sin of infirm-
ity, by the strengthening influence of the Holy Spirit against
the machinations or the world and Satan, and also against the
weakness of our flesh. (Ephes. ill, IG ; vi, 11-13.) (ill.; Gn
a sin of malignity, by " talking away the stony heart, and ly
bestowing a heart of flesh," (Ezek. xl, 10,) and insciibiug upon
500 JAMES AEMINIUS.
it the law of God: (Jer. xxxi, 83.) (iv.) And on a sin of
negligence, bj exciting in the hearts of believers a hoi j solici-
tude and a godly fear. (Markxiv, 88 ; Jer. xxxii,40.) From
these remarks those acts will easily be manifest, in the suspen-
sion of which consists the permission of sins of erery kind,
God permitted Sanl of Tarsus, a preposterous zealot for the
law, to persecute Christ through ignorance, until "lie revealed
his Son in him," by which act out of a persecutor was formed
a pastor, (Gal. i, 18-15.) Thus, he permitted Peter, who
loved Christ, though he was somewhat too self-confident, to
deny Him through infirmity ^ but, when afterwards endued
with a greater \vis\ energy of the Holy Spirit, he confessed
him with intrepidity even unto death. (Matt, xxvi, YO ; Acts
V, 41 ; John xxi, 19.) God permitted Saul, Avhora "in his
anger he had given to the Israelites as their king," (Hosea xiii,
11; 1 Sam. ix, 1,) through malignity to persecute David, of
whose integrity he had been convinced, (1 Sam. xxiv, 17-19,)
while his own son Jonathan resisted [his father's attempts
against David] in vain. And God permitted David, after
having enjoyed many victories and obtained leisure and re-
tirement, to defile himself with the foul crime of adultery at
a moment when he was acting with negligence. (2 Sam. xi.)
XIII. (2.) Sin, in the next place, is distinguished with
respect to the two parts of the law — that which is perceptive
of good, and that which is prohibitory of evil. [§ III.]
Against the latter of these an oifence may be committed, either
by i")erforming an act, or by omitting its performance from an
undue cause and end. Against the former, either by omitting
an act, or by performing it in an undue manner, and from an
undue cause and end. To these distinctions the hindering
and the permission of God may likewise be adapted. God
hindered Joseph's brethren from killing him ; while he per-
mitted them to spare his life, from an undue cause and end ;
for since it was in their power to sell him, the opportunity for
which was divinely ofifered to them, they considered it unprof-
itable or useless to kill him. (Gen. xxxvii, 26, 27.) Thus
Absalom was hindered from following the counsel of Ahitho-
phel, though it was useful to himself and injurious to David ;
PUBLIC DISrUTATIONS. 501
not because he considered it to be unjust, but because of its
supposed injury to David; lor lie persisted in tlie [)Ui"puse of
persecuting bis fatlier, which lie also completed in lact. (2
Sam. xv'n.) God hindered Balaam from cursing the children
of Israel, and caused him to bless them ; but so that he ab-
stained i'roni the former act, and performed the latter, with a
perver.se mind. (Num. xxiii.) We shall in some degree un-
derstand the reasons of this hindering and permission, if, while
distinctly considering in sin the act and the aiwmy or "trans-
gression of the law," we apply to each of them divine hin-
drance and permission.
XIV. But though tlie act^ and " the transgression of the
law," are inseparably^ united in one sin, and therefore neither
of them can be hindered or permitted without the other ; yet
they may be distinguished in the mind ; and hindrance as well
as permission may be effected by God, sometimes chiefly with
regard to the ad., and at other times chiefly with regard to
" the transgression of the law," and, when so done, they may
be considered by us in these relations not without high com-
mendation of the wisdom of God and to our own profit. God
hindered Joseph's brethren from killing him, not as it Avas a
sin., (because lie permitted them, while remaining in the same
mind to sell him,) but as it was an act. For they would have
deprived Joseph of life, when it was the will of God tliat he
should be spared. God permitted his vendition, not chiefly
as it was a sin., but as an actj because by the sale of Joseph
as it was an act^ God obtained his own end. (Gen. xxxvii,
27.) God hindered Elijah from being forcibly brought to
Ahaziah to be slain, not as that was a sin., but as it was an
act. This is apparent from the end, and from the mode of
hindering- From the end ; because it was His will that the
life of his prophet should be spared, not lest Ahaziah should
sin against God. From the mode of hindering ; because he
destroyed two companies, of fifty men each, who had been
sent to seize him ; which was a token of divine anger against
Ahaziah and the men, by which sin as such is not usually hin-
dered, but as it is an act which will 2)rove injurious to an-
other; yet, through grace, sin is hindered as such. (2 Kings i.)
502 JAMES AEMINIUS.
God permitted Satan and the Chaldeans to Lrhig manj evils
on Job, not as that was a sin^ bnt as it was cm act : for it was
tlie will of God to try the patience of his servant, and to make
that virtne conspicuons to the confusion of Satan. Bnt thia
was done by an act, by which, as such, injuries were inflicted
on Job. (Job i. ii.) David was hindered from layin^i; violent
hands on Sanl, not as it was an act, bnt as it was a sin : this
is manifest from the AEomiENT by which being hindered he
abstained [from completing the deed.] " The Lord forbid,"
said he, " that I should stretch forth mine hand against the
Lord's anointed." This argument deterred him from the sin
assnch. The same is also evident from the end of the hin-
drance : tor it was the will of God for David to come to [the pos-
session of] the kingdom through the endurance of aiflictions,
as a type of Christ the true David. (1 Sam. xxiv, 7.) God
permitted Ahab to kill Naboth, not as that foul deed was an
act, but as it was a sin : for God could have translated ISTa-
both, or taken him to himself, by some other method ; but it
was the divine will, that Ahab should fill up the measure of
his iniquities, and should accelerate his own destruction and
that of his family. (1 Kings xxi.) Abimelech was hindered
from violating the chastity of Sarah, the wife of Abraham,
both as it was an act, and as it was a sin. For it was not the
will of God, that Abimelech should defile himself M'ith this
crime, because " in the integrity of his heart" he would tlien
have done it. It was also His will to spare his servant Abra-
ham, in whom indelible sorrow would have been produced by
the deflowering of his wife, as by an act. (Gen. xx, 6.) God
permitted Judah to know Tamar his daughter-in-law, both as
it was an act, and as it was a sin : because it was the v.'ili of
God, to have his own Son as a direct descendant from Judah ;
and at the same time to declare, that nothing is so polluted as
to be incapable of being sanctified in Christ Jesus. (Gen.
xxxviii, 18.) For it is not without reason that St. Matthew
says, " Judas begat Phares and Zara of Thamar ;" and " Da-
vid the king begat Solomon of her who had been the wife of
TJrias ;" (i, 3, 6 ;) and from whom in an uninterrupted line
Christ was born.
PUBLIC DISPUTATIONS, 503
XV. But since an act, though permitted to the capability
and the will of the creature, may have been taken awa}' from
its power by legislation ; [§ VII ;] and since, therefore, it M'ill
very often happen, that a rational creature not alto<^ether
hardened in evil is unwilling to perform an act which is con-
nected with sin, unless when some arguments and opportuni-
ties are presented to hira, which are like incentives to commit
that act ; [adminisiratio] the management of this presenting
of arguments and opportunities, is also in the hands of the
Providence of God, who presents these excitements. (1 .) Botli
to try whether it be the will of the creature to abstain from
sinning, even when it is excited by these incentives ; since
small praise is due to abstaining in cases in which sucli ex-
citements are absent. (S. of Syrach xx, 21-23 ; xxxi, 8-10.)
(2.) And then, if it be the will of the creature to yield to these
incentives, to ejffect His own work by the act of the creature ;
not impelled by necessity, as if God was unable to produce
his own work without the intervention of the act of his crea-
ture ; but moved to this by the will to illustrate his own mani-
fold wisdom. Thus the arguments by which Joseph's brethren
were incited through their own malice to wish to kill him, and
the opportunities by which it was in their power to send him
out of their w^ay, Avere offered by Divine dispensation, partly
in an intervening manner by the mediate act of men, and
partly by the immediate act of God himself. The arguments
for this malignity were, Joseph's accusation, by which he
revealed to his ftither the wicked actions of his brethren, the
peculiar regard which Jacob entertained for Joseph, the send-
in": of a dream, and the relation of the dream after it had oc-
curred. By these, the minds of his brethren were inflame!
with envy and hatred against him. The opjwrtun'it'tes were,
the sending of Joseph to his brethren by his father, and the
presenting of the Ishmaelites journeying into Egypt, at the
very moment of time in which they Avere in deliberation about
murdering their brother. (Gen. xxxvii.) The preceding con-
siderations have related only to the beginning of sin ; to its
pitoGRKss belong direction and determination. [ § VL]
XVI. 1. The DIRECTION of sin is an act of Divine Provi-
50i JAMES AKMESnUS.
dence, bj which God in a manner the wisest and most potent
directs sin wherever He wills, " reaching from one end to an-
other mightily, and sweetly ordering all things." (Wisd. viii,
1.) "We must consider in this direction [terminus a quo ad
quern] the j)oint at which it has its origin and that at which it
terminates. For when God directs sin wherever He wills, it
is miderstood that He leads it away from the point to which it
is not His will that it should [tejidere] proceed. But this di-
rection is two-fold, unto an object, and unto an end. Direc-
tion unto an object is when God allows the sin which He
permits, to be borne, not \_2^ro arhitratu^ at the option of the
creature, towards an object which in any way whatsoever is
exposed and liable to the injury of sin ; but which He directs
to a particular object, which on some occasions has either been
no part of the sinner's [petituni] aim or desire, or which at
least he has not absolutely desired. The Scriptures enunciate
this kind of direction, generally^ in the following words : " A
man's heart deviseth his way ; but the Lord directeth his
steps." (Prov. xvi, 9.) But, specially^ concerning the heart
of a King: "As the rivers of water are in the hand of the
Lord, He turneth the heart of the king whithersoever He will.'^
(Prov. xxi, 1.) Of which we have a signal example in Nebu-
chadnezzar, who, after he had determined in his own mind to
subjugate the nations, and hesitated whether he should move
against the Ammonites, or against the Jews, God \adminis-
travit^ managed the king's divinations so, that he resolved to
march against the Jews, and to abstain from an attack upon
the Ammonites. (Ezek. xxi, 19-22.)
XYII. Direction unto an end is, when God does not allow
the sin (which he permits,) to be subservient to the end of any
thing which the creature intends ; but He employs it to that
end which he himself wills, whether the creature intend the
same end, (which if he were to do, yet he would not be ex-
cused from sin,) or whether he intend another, and one quite
contrary. For God knows how to educe the light of his own
glory, and the advantage of his creatures, out of the darkness
and mischief of sin. Thus "the thoughts of evil," which Jo-
seph's brethren entertained against him, were converted by
PUBLIC DISPUTATIONS. 505
God into a benefit, not only to Joseph, but also to the whole
of Jacob's family, and to all the kingdom of Egypt. (Gen. 1,
20, 21.) By the afflictions which were sent to Job, Satan en-
deavored to drive him to bla8phem3^ But by them, God tried
the patience of his servant, and through it triumped over Sa-
tan. (Job i, 11, 12, 22 ; ii, 9, 10.) The king of Assyria had
determined "in his heart to destroy and cut off all nations not
a few." But God executed his own work by him, whom " lie
sent against an hypocritical nation and the peo})lc of his
wrath." (Isai. x, 5-12.) Nor is it at all wonderful, that God
employs acts, which his creatures do not perform without sin,
for ends that are pleasing to himself; because he does this m^ost
justly, for three reasons: (i.) For lie is the Lord of his crea-
ture, though that creature be a sinner; because he has no more
power to exempt or deliver himself from the dominion of God,
than he has to reduce himself into nothing, (ii.) Because, as
a creature endowed by God with inclination and capability,
he performs those acts, though not without sin, as they have
been forbidden, (iii.) Because the creature is a saw, in the
hands of the Creator ; and instrumental causes do not [attin-
gunt, " concern"] reach to the intention of the first agent.
(Isai. X, 15.)
XYm. 2. Determination is an act of Divine Providence,
by which God places a limit on his permission, and a bounda-
ry on sin that it may not wander and stray in Injinitwn at the
option of the creature. The limit and boundary are placed by
the prescribing of the time, and the determination of the mag-
nitude. The jyrescnhing of the time, is the prescribing of the
very point or moment when it may be done, or the length of
its duration, (i.) God determines the mome?it of time, when
he permits a sin, to the commission of which his creature is
inclined, to be perpetrated, not indeed at the time when it was
the will of the creature to commit it ; but He wisely and pow-
erfully [administrat] contrives for it to be done at another
time. " The Jews sought to take Jesus : but no man laid
hands on him, because his hour was not yet come." (John
vii, 30.) " Yet when the time before appointed of the Fa-
ther" approached, Christ said to them, "This is your hour,
506 JAMES AKMmiUS.
and the power of darkness." (Luke xxii, 53.) (2.) A limit
is placed on the duration^ when the space of time in which
the permitted sin could endure, is diminished and circumscri-
bed so as to stop itself. Thus Christ says, " Except those days
should be shortened, there should no flesh be saved," &c.
(Matt, xxiv, 22.) But in this part of the discussion also, re-
gard must be had to the act as such, and to the sin as such,
(i.) A limit is placed on the duration of the. act^ in the follow-
ing passages: "The rod of the wicked shall not rest upon the
lot of the righteous, lest the righteous put forth their hands
unto iniquity." (Psalm cxxv, 3.) " The Lord knoweth how
to deliver the godly out of temptations," *fcc. (2 Pet. ii, 9.) (ii.)
A limit is placed on the duration of the sin, in these passages :
" Therefore I will hedge up thy waj^ with thorns, &c. And
she shall not find her lovers : then shall she say, I will go and
return to my first husband." (Hosea ii, 6.) " Li times past
God suffered all nations to walk in their own ways : but now
he commandeth all men every where to repent." Acts xiv,
16 ; xvii, 30.)
XIX. A limit is placed on the magnitude ofsin^ when God
does not permit sin [excrescere'] to increase beyond bounds and
to assume greater strength. But this also is done, with regard
to it both as an act., and as a sin. (i.) With respect to it as
an act., in the following passages of Scripture : God permitted
" the wrath of their enemies to be kindled against" the Israel-
ites, but " He did not suffer them to swallow them up." (Psalm
cxxiv, 2, 3.) " There hath no temptation taken you, but such
as is common to man." (1 Cor. x, 13.) " We are perplexed,
but not in despair ; persecuted, but not forsaken ; cast down,
but not destroyed." (2 Cor. iv, 8, 9.) God permitted Satan,
first., "To put forth his hand upon all that Job had.,''"' but not
to touch hivi ; (Job i, 12 ;) and, secondly., "To touch his bone
and his flesh, but to save his lifey (ii, 6.) " I will not de-
stroy them by the hand of Shishak ; nevertheless, they shall
be his servants." (2 Chron. xii, 7, 8.) (ii.) With respect to
it as a sin, God permitted David to resolve in his mind to
destroy with the sword, i^abal and all his domestics, and to
go instantly to him ; but he did not permit him to shed inno-
PITBLTO DISPUTATIONS. 607
cent blood, and to save liiinself l)y liis own hand. (1 Sam.
XXV, 22, 26, 31.) God permitted David to flee to Aclnsh,and
to " feign liimself mad ;" (1 Sam. xxi, 13 ;) but he did not per-
mit him to fight, in company with the army of Achish, against
the Israelites, or by the exercise of fraud to prove injurious to
the army of Achish. (xxvii, 2 ; xxix, 6, 7.) For he could
have done neitlier of these deeds without committing a most
flagrant wickedness : though both of them might hare been de-
termined [l)y David] as acts, hy which great injury could be
inflicted on those against whom it was the will of God that no
mischief should be done.
XX. On account of this presexting of incitements and
opportunities, and this direction and determination of God,
added to the permission of sin, Goa is said himself to do those
evils which are perpetrated by bad men and by Satan. For
instance, Joseph says to his brethren, " It was not yoit that sent
me hither, but God:" (Gen. xlv, 8 ;) because, after having
completed the sale of their brother, they were unconcerned
about the place to which he was to be conducted, and about
his future lot in life : but God [cnravit] caused him to be led
down into Egypt and there to be sold, and he raised him to
an eminent station in that country by the interpretation of
some dreams, (xxxtii, 25, 28 ; xl, 12, 13 ; xli, 28-42.) Job
says, "The Lord hath taken away" what was taken away at
the instigation and by the aid of Satan ; (Job i & ii ;) both be-
cause that evil spirit was of his own malice instigated against
Job by God's commendation of him ; and because, after hav-
ing obtained power to do him harm, he produced no further
effect than that which God had determined. Tims God is also
said to have done what Absalom did; (2 Sam. xii, 11, 12;
XV, xvi ;) because the principal parts, in the various actions
employed for producing this consummation, belonged to God.
To these we must add the remark, that since the wisdom of
God knows that if he administers the whole affair by such a
presenting, direction, and determination, that will certainly
and infallibly come to pass which cannot be done by the crea-
tm'e without criminality ; and since His will decrees this ad-
508 JAMES AKiUNIUS.
ministration, it will more clearly appear why a deed of this
kind may be attributed to God.
XXI. Last in the discussion follow the punishment and
the pardon of sin, by which acts Divine Providence is occu-
pied about sin already perpetrated, as it is such, not as it is an
act : for sin is punished and pardoned as it is an evil, and
hecause it is an evil. (1.) The punishment of sin is an act of
the Providence of God, by which sin is recompensed with
\^pmna~\ the chastisement that is due to it according to the
righteousness of God. This punishment either concerns the
life to come, or takes place in the ages of the present life : the
former is an eternal separation of the whole man from God ;
the other, which is usually infflicted in this life, is two-fold —
corporal and spiritual. The punishments lohich relate to the
Tjody, are various ; but it is not necessary for our purpose to
enumerate them at present. But spiritual punishment de-
serves to be diligently considered : for it is such a chastise-
ment of sin, as to be also a cause of other [sins] which follow,
on account of the wickedness of him on whom it is inflicted.
It is a privation of grace, and a delivering up to the j)Ower
\jnali\ of evil [or the evil one.] (i.) Privation of Grace is
two-fold according to the two kinds of grace, that which is
Habitual* and that which is Assisting. The former is the
taking away of grace, by blinding the mind and hardening the
Iieart. (Isai. vi, 9, 10.) The other, is the withdrawing of the
assistance of the Holy Spirit, who is wont inwardly " to help
our infirmities," (Pom. viii, 2G,) and outvjardly to restrain the
furious rage of Satan and the world, by employing also the
ministration and [custodid] care of good angels. (Heb.i,!! ;
Psalm xci, 11.) (ii.) A delivering up to the power of evil
is, either "giving sinners over to a reprobate mind," and to
the efficacy of error, (Rom. i, 28 ; 2 Thess. ii, 9-11,) or to
the desires of the flesh and to sinful lusts, (Pom. i, 24,) or to
the power of Satan, " the god of this world," (2 Cor. iv, 4,)
" who worketh j)Owerfully in the children of disobedience."
* This word is used in its logical not in its ordinary signification.
rUBLTC DISPUTATIONS. 509
(Ephes. ii*, 2.) But because from this piinisliment arise mau}^
other sins, and tliis not only according to the certain knowl-
edge of God, bj wliich he knows that if he thus punishes they
will tlience arise, but likewise according to his purpose, by
Avhich he resolves so to punish as, on account of more heinous
sins thence committed, to punish with still greater severity ;
therefore these expressions occur in the scriptures : " But I
will harden the heart of Pharaoh, that he shall not let the
people go ; he shall not hearken unto you, that I may lay my
hand upon Egypt." (Exod. iv, 21 ; vii,4.) " Notwithstana-
ing, the sons of Eli hearkened not unto the voice of theirfiither,
because the Lord would slay them." (1 Sam. ii, 25.) "But
Amaziah would not hearken to the answer of Joash king of
Israel ; for it came of God, that he might deliver them into
the hand of their enemies, because they sought after the gods
of Edom." (2 Chron. xxv, 20.) This consideration distin-
guishes the governance of God concerning sins, so far as it is
concerned al>out those sinners who are hardened, or those who
are not hardened.
XXII. The ]'AKDox or remission of sin is an act of the
Providence of God, by which the gnilt of sin is forgiven, and
the chastisement due to sin according to its guilt is taken away.
As this remission restores, to the favor of God, the man who
had before been an enemy ; so it likewise causes the Divine
administration concerning him to be afterwards entirely gra-
cious so far as equity and justice require : that is, through this
pardon, he is free from those spiritual punishments which
have been enumerated in the preceding paragraph ; (Psalm Ii,
10-12 ;) and though not exempt from corporal chastisements,
yet he is not visited with them through the anger of God as
the punisher of sin, but only through [qffcctti] the desire of
God thus to declare that ho hates sin, and besides so to chas-
tise as [ne incidatur'] to deter him from falling again into it.
(2 Sam. xii, 11-13.) For which reason, the government oi
Providence with regard to this man is entirely diiferent from
that under which he remained before he obtained remission.
(Psalm cxix, 67 ; 1 Cor. x?, 32 ; Psalm xxx'ii, 1-6.)
XXIII. From those topics on wliich we have already
510 JAMES AHMINIUS.
treated, it is clearly evident, we think, that, because evils Lave
entered into the world, neither Providence itself, nor its gov-
ernment respecting evil, ought to he denied. Neither can
God he accused as being guilty of injustice on account of thishis
governance ; not only because he liath administered all thing-s
to the best ends ; that is, to the chastisment, trial, and mani-
festation of the godly — to the punishment and exposure of the
wicked, and to the illustration of his own glory ; (for ends,
alone, do not justify an action;) but, much more, because he
has employed that form of administration which allows intel-
ligent creatures not only [sjjonie] of their own choice or spon-
taneously, but likewise ireeh", to perform and accomplish their
own motions and actions.
DISPUTATIOX X.
ON THE EIGHTEOUSXESS AND EFnCACY OF THE TEOVIDEXCE OF
GOD CONCEKKIXG EVIL.
jRespo)ide7it, Geeakd Adkians.
I. The consideration of evil, which is called " the evil of
cuI^Mlility^^ or " of delinquency^'''' has induced many persons
to deny the providence of God concerning creatures endowed
with understanding and freedom of will, and concerning their
actions. These persons have denied it for two reasons: (1.)
They have thought that, because God is good and just, omnis-
cient and omnipotent, he would have entirely prevented sin
from being committed, if in reality [curarcf] he cared by his
providence for his rational creatures and then- actions. (Mark
y, 18 ; Psalm cxlvii, 5 ; Kev. iv, 8 ; Mal.ii, IT ; iii, 14.) (2.)
Because they can conceive in their minds no other administra-
tion of Divine Providence concerning evil, than such as would
involve God himself in the culpability, and would exenspt
from all criminality the creature, as if he had been impelled
to sin by an irresistible act of God's efficiency. For this rea-
rUBLIO DISrUTATIONS. 511
son, then, since a belief in the Providence of God is absolutely
necessary, (Luke xii, 28,) from whom a considerable part of
his government is taken away if it be denied that he exercises
any care over rational creatures and their actions ; we will
endeavor briefly to explain the Eflicicncy of Divine Provi-
dence concerning evil ; and at the same time to demonstrate
from this efficiency, that God cannot possibly be aspersed with
the charge of injustice, and that no stain of sin can attach to
him, on the contrary, that this efficiency is highly conducive
to the commendation of God's \JudituB\ righteousness.
II. But in sin are to be considered not onl}- the act, (under
which we likewise comprise the omission of the act,) but also
" the transgression of the law." Tlie act has regard to a nat-
Tiral good, and is called [materiale] the material cause of sin ;
the transfjression is a moral evil, and is called \^formale\ the
formal cause of sin. An investigation into both of them is ne-
cessary, when we treat upon the efficiency of God concerning
sin : for it is occupied about the act as it is an act, and as it is
done against the law which prohibits its commission ; and
about the omission of the act as such, and as it is against the
law which commands its performance. But this efficiency is
to be considered: (1.) With regard to the beginning of sin,
and its first conception in the heart of a rational creature ; (2.)
its \conatu7n] attempt, and, through this attcm.pt, its perpe-
tration ; and, (3.) with regard to sin when finished. The effi-
ciency of God concerning the Icginning of sin is cither its
hindrance or permission ; and, added to permission, the ad-
ministration both of arguments and occasions inciting to sin ;
as well as an immediate concurrence to produce the act. The
Divine efficiency concerning M<? j!?r6^<7r(?5.5 q/sj/i comprises its
direction and determination ; and concerning the comjpletion
of sin ^ it is occupied in punishing or pardoning.
III. The FIRST efficiency of God concerning sin, is niN-
DK.i^cE or the placing of a hindrance, which, both with regard
of the efficiency and of the object, is three-fold. Wiih rcsptct
to efficiency : For (i.) the impediment is either of sufficient
efficacy, but such as does not hinder sin in the act. (Matt, xi,
21, 23 ; John xviii, G.) (ii.) Or it is of such great efiicacy as
512 jAiiEs ARMmrus.
to render it impossible to be resisted, (iii.) Or it is of an
efficacy administered in such a way by the wisdom of God, as
in reality to hinder sin with regard to the event, and [certo]
with certainty according to the foreknowledge of God, although
not necessarily and inevitably. (Gen. xx, 6.) With respect
to the ohject^ it is likewise three-fold : for a hindrance is placed
either on the power, the capability, or the will of a rational crea-
ture, (i.) The impediment placed on the jpower^ is that by
which some act is taken away from the power of a rational
creature, for the performance of which it has {affectum] an in-
clination and sufficiv.mt powers. This is done by legislation,
through which it comes to pass that the creature cannot per-
form that act without sin. (Gen. ii, 16, 17.) (ii.) The im-
pediment placed on the capaLility^ is that by which this eifect
is produced, that the creature cannot commit the deed, for
the performance of which it possesses an inclination, and pow-
ers which, without this hindrance, would be sufficient. But
this hindrance is placed on the capability in four ways : First.
By depriving the creature of the essence and life, which are the
foundation of capability. (1 Kings xix ; 2 Kings i.) Sec-
ondly. By the ablation or diminution of capability. (1 Kings
xiii, 4 ; Rom. vi, 6.) Thirdly. Bj the opposition of a greater
capability, or at least of one that is equal. (2 Chron. xxvi,
18-21 ; Gal. v, 17.) Fourthly. By the withdrawing of the
object towards which the act tends. (John viii, 59.) (iii.)
An impediment is placed on the will when, by some argu-
ment, it is persuaded not to will the perpetration of a sin,
whether this argument be taken from the impossibilit}^ or the
difficulty of the thing ; (Matt, xxi, 46 ; Ilosea ii, 6, 7;) from
its unpleasantness or inconvenience, its uselessness or injuri-
ousness ; (Gen. xxxvii, 26, 27 ;) and, lastly, from its injustice,
dishonor, and indecency. (Gen. xxxix, 5, 9.)
lY. The Permission of sin is contrary to the hindering of
it. Yet it is not opposed to hindrance as the latter is an act
which is taken away from the power of a creature by legisla-
tion ; for, in this case, the same act would be a sin, and not a
sin — a sin as it was an act forbidden to the power of the crea-
ture, and not a sin as being permitted, that is not forbidden.
PUBLIC DISPUTATIONS. 513
But peruiission is opposed to this hindrance, by which an im-
pediment is placed on the power and the will of the creature.
This permission is a suspension of all impediments, that, God
knows, if they were emplo3^ed, would in fact, hinder the sin ;
and it is a necessary result, because sin might be hindered by
a single impediment of this description. (1.) Sin, therefore,
is permitted to the power of the creature, when God employs
none of those impediments which have been mentioned in the
third thesis of this disputation : on which account, this per-
mission has the following, either as conjoint or preceding acts
of God. The continuance of essence and life to the creature,
the preservation of his power, a care that it be not opposed
by a greater power, or at least by one equal to it, and, lastly,
the exhibition of the object on which sin is committed. (Ex.
ix, 16 ; John xviii, 6 ; 1 Sam, xx, 31, 32 ; Matt, xxvi, 2, 53.)
(2.) Sin is permitted also to the will, not b}^ the suspension
of every impediment suitable to deter the will from sinning,
but by not employing those which in reality would hinder,
\(iualia fieri nequit qidn,] of which kind God must have an
immense number in the treasures of his wisdom and power.
Y. The foundation of this pennission is, (1.) The liberty
of choice, which God, the Creator, has implanted in his ra-
tional creature, and the use of which the constancy of the
Donor does not suffer to be taken away from this creatm-e.
(2.) The infinite wisdom and power of God, by which He
knows and is able to produce good out of evil. (Gen, i, 2,
3 ; 2 Cor. iv, 6.) And therefore, God permits that which he
does permit, not in ignorance of the powers and the inclina-
tion of rational creatures, for he knows all things ; (1 Sam.
xxiii, 11, 12 ;) — [non invitus] not with reluctance, for it was
in his power, not to have produced a creature who possessed
freedom of will, and to have destroyed him after he was pro-
duced ; (Rev. iv, 11;) — not as being incapable of hinder-
ing, for how can this be attributed to Him who is both om-
niscient and omnipotent? (Jer. xviii, 6 ; Psalm xciv, 0, 10;)
not as an unconcerned spectator, or negligent of that which is
transacted, because even before any th'ng is done, he has
already gone through the various actions concerning it, and
33 VOL. L
514 JAMES AEMINIUS.
has, besides, an attentive eye upon it to direct and determino
to piiaish or to pardon it, (Psalm Ixxxi, 12, 13.) But what-
ever God permits, he permits it designedly and voluntarily,
His will being immediately concerned about its j^ermission,
which permission itself is immediately occupied about sin,
which order cannot be inverted without injury to divine jus-
tice and truth. (Psalm v, -1, 5.)
YI. Yv^e must now, with more distinctness, explain, by some
of the differences of sin, those things which we have spo-
ken thus generally about hindering and pennitting. (1.) The
distinction of sin, from its causes, into those of ignorance, in-
firmity, malignity, and negligence, will serve our purpose.
For an impediment is placed on a sin of ignorance^ by the
revelation of the divine will ; (Psalm cxix, 105 ;) on a sin of
infirmity^ by the strengthening [influences] of the Holy Spirit;
(Ephes. hi, IG ;) on a sin of onalignity^ by " taking away the
stony heart, and by bestowing a heart of flesL," (Ezek. xi, 19,)
and inscribing on it the law of God ; (Jer. xxxi, 33 ;) and on
a sin of negligence^ by a holy solicitude excited in the hearts
of believers. (Jer. xxxii, 40.) From these, it will be easily
evident, in the suspension of which of these acts consists the
permission of sins under each of the preceding classes. (2.)
The distinction of sin according to the relation of the law
which commands the performance of good, and of that which
prohibits the commission of evil, has also a place in this ex-
planation. For, against the prohibitory part, an offence is
committed, either by performing an act, or from an undue
cause and end, omitting its performance — against the percep-
tive part, either by omitting an act, or by performing it in an
undue manner, and from an undue cause and end. To these
distinctions also, God's hindering and permitting may be
adapted. For Joseph's brethren were hindered from killing
him ; but they were induced to omit that act from an undue
cause and end. (Gen. xxxvii, 26, 27.) Absalom was hindered
fi'om following the counsel of Ahithophel, which was useful
to himself^ and hurtful to David ; but he did not abstain from
it through a just cause, and from a good end. (2 Sam. xvii.)
God hindered Balaam from cursiug the chikhen of Israel,
rUBLIC DISPTTTATIONS. 515
and caused hiin to bless tliem ; but it was in such a manner
that he abstained from the former act, and performed the
latter with \_jprai)o\ an insincere and knavish mind. (Num.
xxiii.)
VII. "We shall more correctly understand the reasons and
causes both of hindering and permitting, if, while distinctly
considering in sin the act, f.nd the transgression of the laio, we
apply to each of them the divine hindrance and permission.
But though, in sin, the act and the transgression of the lav;
are insepai-ably connected, and therefore neither can be hin-
dered or permitted without the other ; yet tliey may be dis-
tinguislied in the mind, and God may hinder and permit
sometimes with regard to the act or to the transgression alone ;
at other times, principall}' with regard to the one of them or
to both, and these his acts may become objects of consideration
to us. God hindered Elijah from being forcibly brought to
Ahaziah to be killed, not as that was a sin, but as it was an
act. Tliis is apparent from the end and the mode of hinder-
ing. From the end, because it was His will that the life of
His prophet should be spared, not lest Ahaziah should sin
against God. From the mode of hindering, because he de-
stroyed two companies, of fifty men each, who had been sent
to seize him, which was a token of divine anger against Aha-
ziah and the men, by which sin is not usually hindered as such,
but as it is an act which will prove injurious to another: but
through GRACE, sin is hindered as such. (2 Kings i.) God j^er-
mitted Joseph to be sold, when he hindered his murder. He
permitted his vendition, not more as it was a sin than as it
was an act ; for by the sale of Joseph, as it was an act, God
obtained his end, (Gen. xxxvii ; 1, 20 ; Psalm cv, 17.) But
God hindered David from laying violent hands on Saul, not
so much as it was an act, as in reference to its being a sin.
This appears from the argument by which David was induced
to refrain. " The Lord forbid," said he, " that I should stretch
forth mine hand against the Lord's anointed." (1 Sam. xxiv,
7.) God permitted Ahab to kill JSTaboth, rather as it was a
sin than as it was an act ; for thus Ahab filled up the meas-
ure of his iniquities, and accelerated the infliction of punish-
516 JAMES AKIONIUS.
ment on himself; for, bj some other way than this, Godconld
have taken Kaboth to himself. (1 Kings xxi.) But Abime-
lech was hindered from violating the chastitj^ of Sarah — both
as it was an act by which indelible grief would have been
brought down upon Abraham, whom He greatly loved, and
as it was a sin ; for God was unwilling that Abimelech should *
defile himself with this crime, because " in the integrity of his
heart," he would have done it. (Gen. xx. 6.) On the contra-
ry, God permitted Judah to know Tamar, his daughter-in-law
— ^both as an act because God willed to have Christ born in
direct descent from Judah, and as it was a sin, for it was the
will of God thus to declare : Nothing is so polluted that it can-
not be sanctified in Christ Jesus. (Gen. xxxviii, 18.) For it is
not in vain that Matthew has informed us, that Christ was the
Son of Judah by Tamar, as he was also the Son of David by the
wife of Uriah. (Matt, i.) This matter when diligently consid-
ered by us, conduces both to illustrate the wisdom of God,
and to promote our own profit, if in our consciences, we soli-
citously observe from what acts and in what respect we are
hindered, and Avhat acts are permitted to us.
YIII. Beside this permission, there is another efficiency of
the providence of God concerning the beginning of sin, that
is, the ADMiNiSTEATiON or management of arguments and oc-
casions, which incite to an act that cannot be committed
by the creatm'e without sin, if not through the intention of
God, at least according to the inclination of the creature, and
not seldom according to the events which thence arise. (2
Sam. xii, 11, 12 ; xvi, 21-23.) But these arguments are pre-
sented either to the mind, (2 Sam. xxiv, 1 ; 1 Chron. xxi, 1 ;
Psalm cv, 25,) or to the enses, both external and internal ;
(Job i & ii ; Isai. x, 5-7 ;) and this indeed, either by means
of the service or intervention of creatm-es, or by the immedi-
ate act of God himself. The end of God in this administra-
tion is — to try whether it be the will of the creature to abstain
from sinning, even when it is excited by these incentives ;
(for small praise is due to the act of abstaining, in those ca-
ses in which such excitements are absent,) and, if it be the
will of the creature to yield to these alluring attractions, to
rUBLIC DISPUTATIONS. 517
eifect liis own work by tlie act of the creature ; not iiiiix'lled
by necessity, as if lie was unable to complete bis own work
without the aid of the creature ; but through a desire to dem-
onstrate his manifold wisdom. Consider the AROtniENTS by
Mdiich the brethren of Joseph, through their own malice, were
incited to will his murder : these were — 'Joseph's accusation,
by which he disclosed to his fiither the deeds of his brethren,
the peculiar afTection which Jacob cherished for Joseph, the
sending uf a ch-eam, and the relation of it. . Consider also the
OCCASIONS or opportunities, the mission of Joseph to his breth-
ren at his father's request, and the opportune appearance of
the Ishmaelites who were traveling into Egypt, (Gen. xxxvii.)
IX. Tlie last efficiency of God concerning the beginning of
sin, is the divine concurrence* which is necessary to produce
every act ; because nothing whatever can have an entity ex-
cept from the first and chief Being, who immediately produces
that entity. The concurrence of God is not his immediate
influx into a second or inferior cause^ but it is an action of
God immediately [infiuens] flowing into the effect of the crea-
tm-e, so that the same effect in one and the same entire action
may be produced [simuT] simultaneously by God and the crea-
ture. Though this concurrence is placed in the mere [cirhitro]
pleasure or will of God, and in his free dispensation, yet he
never denies it to a rational and free creature, when he has
permitted an act to his power and will. For these two phrases
are contradictory, " to grant permission to the power and the
will of a creature to commit an act," and " to deny the divine
concurrence without which the act cannot be done." But this
concurrence is to the act as such^ not as it is a sin : And there-
fore God is at once the effector and thepermittorof the same act,
and the permittor before he is the eflector. For it it had not
been the will of the creature to perform such an act, the influx of
God would not have been upon that act by concurrence. And
because the creature cannot perform that act without sin, God
ought not, on that account, to den}' the divine concurrence to
the creature \^pro2)e')isaf\ who is inclined to its performance.
For it is right and proper that the obedience of the creature
should be tried, and that he should abstain from an uulaAvfuI
518 JAMES AKMINIUS.
act and from the desire of obeying his own inclinations, not
tlirougli a deficiency of the requisite divine concurrence ; be-
cause, in this respect, he abstains from an act as it is a natu-
ral good^ but it is the will of God that he should refrain from
it as it is a moral evil.
X, The preceding considerations relate to the beginning of
sin. In reference to the peogkess of sin, a two-fold efficiency
of divine providence occurs, direction and determination.
The direction of sin is an act of divine providence, by which
God wisely, justly, and powerfully directs sin wherever he
wills, " reaching from one end to another mightily, and sweetly
ordering all things." (Wisdom viii, 1.) In the divine direc-
tion is likewise contained \abduGti6\ a leading away from that
point whither it is not the will 6f God \inttndeTc\ to direct it.
This direction is two-fold, unto an object, and unto an end.
Direction xmto an ohject is when God allows the sin, which
he permits, to be borne, not at the option of the creature,
towards an object which, in any way whatsoever, is exposed
and liable to the injury of sin ; but which he directs to a par-
ticular object that sometimes has been no part of the sinner's
aim or intention, or that he has at least not absolutely intended.
(Prov. xvi, 9 ; sxi, 1.) Of this we have a signal example in
Nebuchadnezzar, who, when he had prepared himself to sub-
jugate nations, preferred to march against the Jews rather
than the Ammonites, through the divine administration of his
divinations. (Ezek. xxi, 19-22.) Direction unto an end is,
when God does not allow the sin, which he permits, to be
conducive to any end which the creature intends ; but he uses
it for that end which he himself wills, whether the creature
intend the same end, (by which he would not sfill be excused
from sin,) or whether he has another purpose which is directly
contrary. The vendition of Joseph into Egypt, the tempta-
tion of Job, and the expedition of the king of Assyria against
the Jews, afford illustrations of these remarks. (Gen. 1, 20,
21 ; Job i & ii ; Isai. x, 5-12.)
XI. The determination of sin is an act of divine provi-
dence by which God places [mocZr^wi] a measm'e or check on
his permission, and a boundary on sin, that it may not, at the
PUBLIC DISPUTATIONS. 519
option and will of the creature, wander in infinitiun. This
mode and boundary are placed by tlie circuniscrii^tion of the
time, and the determination of the magnitude. The circum-
scription of the time is, when the space of time, in whicli the
permitted sin could \jlurare^ continue, is diminislied and cir-
cumscribed so as to stop itself. (Matt, xxiv, 22.) In this part
also, regard must be had to the act as such, and to the sin as
such, (i.) God places a boundary to the duration of the act^
when he takes the rod of iniquity from the righteous, lest they
commit any act unworthy of themselves ; (Psalm cxxv, 3 ;)
and when " he delivers the godly out of temptation." (2 Pet.
ii, 9.) (ii.) God places a boundary to the duration of the sin
when he " hedges up the way of the Israelites with thorns,"
that the}^ may no longer commit idolatry ; (Ilosea ii, 6, 7 ;)
when " lie commands all men every where to repent," among
" all nations, whom he suifered, in times past, to walk in their
own ways." (Acts xiv, 16 ; xvii, 30.) A boundary is fixed
to the magnitude of sin^ when God does not permit sin to
increase to excess and assume greater strength. This also is
done with respect to it as an act^ or as a sin. (i.) In the for-
mer respect, as an act, God hindered "the wratli of their ene-
mies from swallowing up" the children of Israel, though he
had permitted it to rise up against them ; (Psalm cxxiv, 2, 3;)
He permitted " no temptation to sieze upon" tlie Corinthians
" but such as is common to man ;" (1 Cor. x, 13 ;) He hinder-
ed the devil from putting forth his hand against the life of
Job ; (i & ii ;) He prevented Shishack, the king of Egj^pt,
from " destroying" the Jews, and permitted him onl}^ to sub-
ject them to servitude. (2 Chron. xii, Y-9.) (ii.) In respect
to it as a sin, God hindered David from contaminating him-
self with the blood of Xabal and his domestics, which he had
sworn to shed, and with whom he was then in a state of con-
tention. (1 Sam. XXV, 22, 26.) He also prevented David
from going forth to battle in company with the army of
Achish, (xxvii, 2; xxix, 6, 7,) to whom he had fled, and "be-
fore whom he had feigned himself mad," (xxi, 13,) thus, atthe
same time he hindered him from destroying his own country-
men, the T-i^r.'.Jites, and from bringing disasters on the army
520 JAMES AEMINICS.
of Achish. For lie could have clone neither of these things
without the most flagrant wickedness ; though the sin, also,
as an act, seems thus to have been hindered.
Xn. On account of this divine permission, the offering of
arguments and opportunities in addition to permission, also on
account of this direction, determination, and divine concur-
rence, God is said himself to do those evils which are perpe-
trated bj men and by Satan : To have sent Joseph down into
Egypt, (Gen, xlv. 8,) — to have taken the property of Job, (i &
ii,) — to have done openly " and before the sun" what David
had perpetrated " secretly" against Uriah. (2 Sam. xii, 11,
12 ; xvi.) This mode of speech is adopted for the following
reasons : (i.) Because the principal parts, in the actions which
are employed to produce such effects, belong to God himself,
(ii.) Because the efi^ects and [eventus] issues, which result
from all these, even from actions performed by the creature,
are not \_r€S2)ondent\ so much in accordance with the intention
of the creatures themselves, as with the purpose of God.
(Isai. X, 5-7.) (iii.) Because the wisdom of God knows, if an .
administration of this kind be employed by him, that will
certainly arise, or ensue, which cannot be perpetrated by the
creature without wickedness ; and because His will [disceimit]
decrees to employ this administration. (1 Sam. xxiii, 11-13.)
(iv.) A fourth reason may be added — Because God, who is the
universal cause, \influit] moves into the effect with a stronger
influence than the creature does, whose entire efiicacy depends
upon God.
XIII. Lastly, follows the efiiciency of divine providence
concerning sin already perpetrated ; which consists in its i:>un-
ishment and remission. This efficiency is occupied about sin
as it is such : For sin is punished and pardoned as it is an
evil, and hecause it is an evil. (1.) The punishment of sin is
an act of the providence of God, by which sin is repaid with
the punishment that is due to it according to the justice of
God. This punishment either belongs to the present life, or
to that which is to come, (i.) The latter is the eternal separa-
tion of the whole man from God, and his anguish and torture
in the lake of fire. (Matt, xxv, 41 ; Kev. xx, 15.) (ii.) The
PUBLIC DISPUTATIONS. 521
punishment inflicted in this life, is either corporal or spirit-
ual. Those chastisements lohich relate to the bodij^ and to the
state of the animal life, are various ; but the enumeration of
them is not necessary for our purpose. But spiritual pun-
ishment must be diligently considered ; which is such a pun-
ishment of a previous sin, as to be also the cause of other
subsequent sins, through the malice of him on whom it is in-
flicted. It is a privation of grace, and a delivering up to the
power of evil. But privation is either that of habitual* grace,
or that of assisting grace. The former is through the blind-
ing of the mind, and tlie hardening of the heart. (Isai. vi, 9,
10.) The latter is \_ablatio] the withdrawing of the assistance
of the Holy Spirit, who is wont, inwardly " to help our in-
firmities," (Rom. viii, 26,) and outioardly io repress the tempt-
ations of Satan and the world both on the right hand and on
the left ; in this holy service, he also engages the ministry and
the care of good angels. (Heb. i, 14; Psalm xci, 11.) A
DELIVERING UP to the powcr of evil is, either " giving sinners
over to a reprobate mind" and to the efiicacy of error, (Rom.
i, 28; 2 Thess. ii, 9-11,) or to the desires of the flesh and
to the lusts of sin, (Rom. i, 24,) or lastly to the power of Sa-
tan, " the god of this world," (2 Cor. iv, 4,) " who worketh
powerfully in the children of disobedience." (Ephes. ii, 2.)
But because from this punishment arise many other sins, and
this not only according to the certain knowledge of God, by
which He knows that if He thus punishes, they will thence
arise, but likewise according to his purpose by which He re-
solves thus to punish — hence occur the following expressions :
" I will harden the heart of Pharaoh," ifec. (Exod. iv, 21 ; vii,
4.) " ]S'otwithstanding, the sons of Eli barkened not unto
the voice of their father, because it was the will of the
Lord to slay them." (1 Sain, ii, 25.) " But Amaziah would
not hearken to the answer of Joash, king of Israel ; for it
came of God, that he might deliver them into the hand of
their enemies, because they sought after the gods of Edom."
(2 Chron. xxv, 20.) This consideration distinguishes the gov-
ernance of God concerning sins, so far as it is occupied con-
* See note on page 508.
522 JAMES ARMINrUS.
cerning either those sinners who are hardened, or those who
are not hardened.
XIY. (2.) The pakdon or remission of sin is an act of the
Providence of God, by which the guilt of sin is forgiven, and
the punishment due to sin on account of its guilt is taken
away. As this remission restores, to the favor of God, the man
who had previously been an enemy; so it also causes the Di-
vine administration respecting him to be afterwards entirely
gracious, so far as equity and justice require. That is, through
this pardon, he is free from those spiritual punishments which
have been enumerated in the preceding Thesis ; (Psalm li,
10-12 ;) and though not exempt from corporal chastisements,
yet he is not visited with them through the anger of God as
the punisher of sin, but only through [ciffedu'] the desire of
God thus to declare that He hates sin, and besides so to chas-
tise as to deter the sinner from again falling into it. (2 Sam.
xii, 11-13.) For which reason, the government of Providence
with regard to this man is entirely different from that under
which he remained before he obtained remission. (Psalm.
cxix, 67 ; 1 Cor. xi, 32 ; Psalm xxxii, 1, 6.) This considera-
tion is exceedingly useful for producing in man a solicitous
care and a diligent endeavor to obtain grace from God, which
may not only be sufficient to preserve him in future from sin-
ning but which may likewise be so administered by the gra-
cious Providence of God, as God knows to be [congnium'\ best
fitted to keep him in the very act from sin.
XY. This is the efficiency of Divine Providence concerning
sin, which cannot be accused of the least injustice. (1.) For
with respect to to the hendeking of sin, that which is em-
ployed by God is sufficient in its own nature to hinder, and by
which \_debe7'et] it is the duty of the creature to be hindered
from sin, by which also he might actually be hindered unless
he offered resistance and [deesset^ " was wanting to," or] failed
of the proffered grace. But God is not bound to employ all
the methods which are possible to Him for the hindrance of
sin. (Kom. i and ii ; Isai. v, 4 ; Matt, xi, 21-23.) (2.) But
the cause of sin cannot be ascribed to the Divine PEEivnssioN-.
jSTot the efficient causey for it is a suspension of the Divine
rULLIO DISPUTATIONS. 623
efficiency. Not the deficient cause; for it pre-supposed, that
man had \jpotcntiairi\ a capability not to commit sin, by the
aid of Divine grace, wliich is either near and ready ; or if it
be wanting, it is \iioii yredo] removed to a distance by the
fault of the man himself. (3.) The pkesenting of arguments
AND OCCASIONS docs not cause sin, unless, jper accidens^ acci-
dentally. For it is administered in such a manner, as to
allow the creature not only the spontaneous but also the free
use of his own motions and actions. But God is perfectly at
liberty in this manner to try the obedience of his creature.
(4.) Neither can injustice be ascribed with any propriety to
the DnaxE concureence. For there is no reason in e:dstence
why God ought to deny his concurrence to that act which, on
account of the precept imposed, cannot be committed by the
creatm*e without sin ; (Gen. ii, 16, 17 ; which concurrence
God would grant to the same act of the creature, if a law had
not been made. (5.) Direction and determination have no
difficulty. (6.) Puniskment and pardon have in them mani-
fest equity, even that punishment which contains blinding and
hardening ; since God is not wont to inflict it except for the
deep demerit and the almost \_dej)Ioratuin'\ desperate contu-
macy of his intelligent creature. (Isai. vi, 7 ; Eom. i ; 2
Thess. ii, 9-12.)
DISPUTATION XI.
ON THE FREE WILL OF JIAN AND ITS POWERS.
Respondent^ Paul Leonards.
I. The word, arhitrium^ "choice," or "free will," properly
signifies both the faculty of the mind or iinder standing^ by
which the mind is enabled to judge about any thing proposed
to it, and the judgment itself -^'hxoh the mind forms according
to that faculty. But it is transferred from the mind to the
WILL, on account of the very close [imioncni] connection which
524 JAMES AEMCSnUS.
subsists between them. Liberty, when attributed to the will,
is properiy an affection of the will, though it has its root in
the understanding and reason. Generally considered, it is
various. (1.) It is a feeedom from [impeno] the control or
jurisdiction of one who commands, and from an obligation to
render obedience. (2.) From the inspection, care, and gov-
ernment of a superior. (3.) It is also a freedom from neces-
sity, whether this proceeds from an external cause compelling,
or from a nature inwardly determining absolutely to one thing.
(4.) It is a freedom from sin and its dominion. (5.) And a
freedom from misery.
II. Of these five modes of liberty, the first two appertain
to God alone ; to whom also on this account, avrs^atfia^ perfect
independence, or complete freedom of action, is attributed.
But the remaining three modes may belong to man, nay in a
certain respect they do pertain to him. And, indeed, the for-
mer, namely, freedom from necessity always pertains to him
because it exists naturally in the will, as its proper attri-
bute, so that there cannot be any will if it be not free.
The freedom from misery^ which pertains to man when
recently created and not then fallen into sin, will again per-
tain to him when he shall be translated in body and soul into
celestial blessedness. But about these two modes also, of
freedom from necessity and from Qnisery^ we have here no
dispute. It remains, therefore, for us, to discuss that which is
a freedom from sin and its dominion^ and which is the prin-
cipal controversy of these times.
III. It is therefore asked, is there within man a freedom of
will from sin and its dominion, and how far does it extend ?
Or rather, what are the powers of the whole man to under-
stand, to will, and to do that which is good ? To return an
appropriate answer to this question, the distinction of a good
object, and the diversity of men's conditions, must both enter
into our consideration. The good things presented to man are
three, natural^ which he has in common with many other
creatures ; animal, which belong to him as a man ; and
spiritual, which are also deservedly called Celestial or Divine,
and which are consentaneous to him as being a partaker of
PTJBLIC DISPUTATIONS. 525
the Divine Xature. The states or conditions are likewise
three, that of primitive innocence, in which God placed him by
creation; that of subsequent corricption, into which he fell
through sin when destitute of primitive innocence ; and, lastly,
that of renewed righteousness, to which state he is restored by
the grace of Christ.
IV. But because it is of little importance to our present
purpose to investigate what may be the jjowers of free will to
undei*stand, to will, and to do natural and animal good things ;
we will omit tliem, and enter on the consideration of sjnritual
good, that concerns the spiritual life of man, which he is
bound to live according to godliness, enquiring from the Scrip-
tures what powers man possesses, while he is in the way of
this animal life, to understand, to will, and to do spiritual
good things, which alone are truly good and pleasing to God.
In this enquiry the oJEhce of a Director will be performed by a
consideration of tlie three states, of which we have already
treated, [§ III,] varied as such^ consideration must be in the
relation of these powers to the change of each state.
V. In the state of primitive innocence, man had a mind
endued with a clear understanding of heavenly light and truth
concerning God, and his works and will, as for as was suffi-
cient for the salvation of man and the glory of God ; he had
a heart imbued with " righteousness and true holiness," and
with a true and saving love of good ; and powers abundantly
[instructa8'\ qualified or furnished perfectly to fulfill the law
which God had imposed on him. This admits easily of proof,
from the description of the image of God, after which man is
said to have been created, (Gen. i, 26, 27,) from the law di-
vinely imposed on him, which had a promise and a threat
appended to it, (ii, 17,) and lastly from the analogous restora-
tion of the same image in Christ Jesus. (Ephes. iv, 24: ;
Col. iii, 10.)
YI. But man was not so confirmed in this state of inno-
cence, as to be ijicapable of being moved, [sjKcie] by the rep-
resentation presented to him of some good, (whether it was of
an inferior kind and relating to tins animal life, or of a supe-
rior kind and relating to spiritual life,) inordinately and un-
526 ' JAMES AEMIKItrS.
lawfully to look upon it and to desire it, and of liis own
spontaneous as well as free motion, and through a preposter-
ous desire for that good, to decline from the obedience which
had been prescribed to him. I^ay, [aversiis] having turned
away from the light of his own mind and his chief good,
which is God, or, at least, [conversus] having turned towards
that chief good not in the manner in which he ought to have
done, and besides having turned in mind and heart towards
an inferior good, he transgressed the command given to him
for life. By this foul deed, he precipitated himself from that
noble and elevated condition into a state of the deepest infe-
licity, which is TJNDEE THE DOMINION OF SIN. For " to whom
any one yields himself a servant to obey," (Eom. vi, 16,) and
" of whom a man is overcome, of the same is he brought in
bondage," and is his regularly assigned slave. (2 Pet. ii, 19.)
YII. In this state, the free will of man towards the true
good is not only wounded, maimed, infinn, bent, and [atienu-
atuiTi] weakened ; but it is also [cajytlvatiwi] imprisoned, de-
stroyed, and lost. And its powers are not only debilitated and
useless unless they be assisted by grace, but it lias no powers
whatever except such as are excited by Divine grace. For
Christ has said, " Without me ye can do nothing." St. Au-
gustine, after having diligently meditated upon each word in
this passage, speaks thus : " Christ does not say, without me,
ye can do but little ; neither does He say, without me ye
can do any aeduous thing, nor without me ye can do it with
difficulty. But he says, luithout me ye can do nothing ! !N'or
does he say, without me ye cannot \_i)erficere\ cosiplete any
iking ; but without me ye can do nothing." That this may
be made more manifestly to appear, we will separately con-
sider the mind, the affections or will, and \_]potentiam'\ the ca-
pability, as contra-distinguished from them, as w^ell as the
life itself of an miregenerate man.
YIII. 1. The mind of man, in this state, is dark, destitute
of the saving knowledge of God, and, according to the Apostle,
incapable of those things which belong to the Spirit of God.
For " the animal man has no perception of the things of the
Spirit of God ;" (1 Cor. ii, 14: ;) in which passage man is
PUBLIC DISPUTATIONS. 527
called " animal," not from the animal body, but from anima^
the soul itself, which is the most noble part of man, but which
is so encompassed about with the clouds of ignorance, as to be
distingulslied by the epithets of " vain" and " foolish ;" and
men themselves, thus darkened in their minds, are denomina-
ted [amentes] " mad" or foolish, " fools," and even " darkness"
itself. (Rom. i, 21, 22 ; Ephcs. iv, IT, 18 ; Titus iii, 3 ; Ephes.
V, 8.) This is true, not only when, from the truth of the law
which has in some measure been inscribed on the mind, it is
preparing to form conclusions by the understanding ; but like-
wise when, by simple apprehension, it would receive the truth
of the gospel externally offered to it. For the human mind
judges that to be " foolishness" which is the most excellent
" wisdom" of God. (1 Cor. i, 18, 24.) On this account, what
is here said must be understood not only of j^yactical under-
standing and the judgment [singularis] of pm^iicular appro-
bation, but also of theoretical understanding and the judgment
of ^f?ic/'a? estimation.
IX. 2. To the darkness of the mind succeeds the jyerverse-
ness of the affections and of the hearty according to which it
hates and has an aversion to that which is truly good and
pleasing to God ; but it loves and pursues what is evil. The
Apostle was miable to afford a more luminous description of
this perverseness, than he has given in the following words :
" The carnal mind is enmity against God. For it is not subject
to the law of God, neither indeed can be. So then, they that
are in the flesh cannot please God." (Rom. viii, 7.) For this
reason, the human heart itself is very often called deceitful and
perverse, uncircumcised, hard and stony." (Jer. xiii, 10 ;
xvii, 9 ; Ezek. xxxvi, 26.) Its [figmcntum] imagination is
said to be " only evil from his very youth ;" (Gen. vi, 5 ; viii,
21 ;) and " out of the heart proceed evil thoughts, mm'ders,
adulteries," &c. (Matt, xv, 19.)
X. 3. Exactly correspondent to this darkness of the mind,
and perverseness of the heart, is [im^potentia^ the uttc?' weak-
ness of all the powers to perform that which is truly good, and
to omit the perpetration of that which is evil, in a due mode
and from a due end and cause. The subjoired sayings of
528 JAMES AEMEsrnjS.
Christ serve to describe this impotence. " A corruj^t tree
caiinot bring forth good fruit." (Matt, vii, 18.) "How can
ye, being evil, speak good things ?" (xii, 34.) The following
relates to the good which is properly prescribed in the gospel :
" No man can come to me, except the Father draw him."
(John vi, 44.) As do likewise the following words of the
Apostle : " The carnal mind is not subject to the law of God,
neither indeed can be ;" (Rom. viii, 7 ;) therefore, that man
over whom it has dominion, cannot perform what the law
commands. The same Apostle says, " When we were in the
flesh, the motions of sins wrought in us," or flourished ener-
getically, (vii, 5.) To the same purpose are all those pas-
sages in which the man existino- in this state is said to be under
the power of sin and Satan, reduced to the condition of a slave,
and "taken captive by the Devil." (Eom, vi, 20; 2 Tim.
ii, 26.)
XI. 4. To these let the consideration of theioliole of the life
of man who is [constituti] placed under sin, be added, of
which the Scriptures exhibit to us the m.ost lumino s descrijD-
tions ; and it will be evident, that nothing can be spoken more
truly concerning man in this state, than that he is altogether
dead in sin. (Rom. iii, 10-19.) To these let the testimonies
of Scripture be joi ed, in which are described the benefits of
Christ, which are conferred by his Spirit on the human mind
and will, and thus on the whole man. (1 Cor. vi, 9-11 ; Gal.
V, 19-25 ; Ephes. ii, 2-7 ; iv, 17-20 ; Titus iii, 3-7.) For,
the blessings of which man has been deprived by sin, cannot
be rendered more obviously apparent, than by the immense
[mmndo'] mass of benefits which accrue to believers through
the Holy Spirit ; when, in truth, nature is understood to be
devoid of all that which, as the Scriptures testify, is performed
in man and communicated by the operation of the Holy Spirit.
Therefore, if " where the Spirit of the Lord is, there is liberty;"
(2 Cor. iii, 17 ;) and if those alone be " free indeed whom the
Son hath made free ; (John viii, 36 ;) it follows, that our will
is not free from the first iall ; that is, it is not free to good,
^ unless it be made free by the Son tln'ough his Spirit.
Xn. But far difierent from this is [j'atio'] the consideration
PUBLIC DISPUTATIONS. 529
of tho free will of man, as constituted in the tliird state of
KENEWED RiGnTEOusNESs. FoF wlicn a kncw light and knowl-
edge of God and Christ, and of the Divine will, have been
kindled in his mind ; and when new affections, inclinations
and motions agreeing with the law of God, have been excited
in his heart, and new powers have been [ingencratw] produced
in him ; it comes to pass, that, being liberated from the king-
dom ot darkness, and being now made " light in the Lord,"
(Ephes. V, 8,) he understands the true and saving good ; that,
after the hardness of his stony heart has been changed into the
softness of flesh, and the law of God according to the covenant
of grace has been inscribed on it, (Jer. xxxi, 32-35,) he loves
and embraces that which is good, just, and holj ; and that,
being made [jjotens] capable in Christ, co-operating now with
God, he prosecutes the good which he knows and loves, and
he begins himself to perform it in deed. But this, whatever
it may be of knowledge, holiness and power, is all begotten
within him by the Holy Spirit ; who is, on this account, called
" the Spirit of wisdom and understanding, of counsel and
might, of knowledge and the fear of Jehovah," (Isai. xi, 2,)
"the Spirit of grace," (Zech. xii, 10,) "of iaith," (2 Cor. iv,
13,) "the Spirit of adoption" into sonS, (Rom. viii, 16,) and
." the Spirit of holiness ;" and to whom the acts of illumina-
tion, regeneration, renovation, and confirmation, are attributed
in the Scriptures.
XIII. But two things must be here observed. The fikst is,
that this work of regeneration and ilhnnination is not com-
pleted in one moment ; but that it is advanced and promoted,
from [die] time to time, by daily increase. For "our old man
is crucified, that the body of sin might be destroyed," (Eom.
vi, 6,) and " that the inward man may be renewed day by day."
(2 Cor. iv, IG.) For this reason, in regenerate persons, as long
as thev inhabit these mortal bodies, " the flesh lusteth asrainst
the Si)irit." (Gal. v, 17.) Hence it arises, that they can
neither perform any good thing without great resistance and
violent struggles, nor abstain from the commission of evil.
Kay, it also liappens, that, either through ignorance or infir-
mity, and sometimes through [picditia] perverseuess, they sin,
34 VOL. I.
530 JAMES AKMINIUS.
as we may see in the cases of Moses, Aaron, Barnabas, Peter
and David. iN^either is sucli an occnrrence only accidental;
but, even in those who are the most perfect, the following
Scriptures have their fulfilment : " In many things we all
oifend ;" (James iii, 3 ;) and " There is no man that sinneth
not." (1 Kings viii, 46.)
XIY. The SECOND thing to be observed is, that as the very
first commencement of every good thing, so likewise the pro-
gress, continuance and confirmation, nay, even the persever-
ance in good, are not from ourselves, but from God through
the Holy Spirit. For " He who hath begun a good work in
you, will perform it until the day of Jesus Christ ;" (Phil, i,
6 ;) and " wo are kept by the power of God through faith."
(1 Peter i, 5.) " The God of all grace makes us perfect, stab-
lishes, strengthens and settles us." (i, 10.) But if it happens
that persons fall into sin who have been born again, they
neither repent nor rise again unless they be raised up again
by God through the power of his Spirit, and be renewed to
repentance. This is proved in the most satisfactory manner,
by the example of David and of Peter. " Every good and
perfect gift, therefore, is from above, and cometh down from
the Father of lights," ('James i, 17,) by whose power the dead
are animated that they may live, the fallen are raised up that
they may recover themselves, the blind are illuminated that
they may see, the unwilling are incited that they may become
willing, the weak are confirmed that they may stand, the will-
ing are assisted that they may work and may co-operate with
God. " To whom be praise and glory in the church, by Christ
Jesus, throughout all ages, world without end. Amen !"
" Subsequent oy: foUoiDing grace does indeed assist the good
purpose of man ; but this good purpose would have no exist-
ence unless through preceding or j^reventing grace. And
though the desire of man, which is called good^ be assisted by
grace when it begins to be ; yet it does not begin without
grace, but is inspired by Him, concerning whom the Apostle
PUBLIC DISrUTATIONS. 531
writes thus, ihmiks he to God^ vjJio ^^iit the same earnest care
into the heart of Titus for you. If God \jlat^ incites any one
to have ' an earnest care' for others, He will ' put it into the
Iieart' of some other pei-son to have ' an earnest care' for him."
AuGusTLNrs, Contra. 2 J^pist. Pelag. I. 2. c. 9.
" What then., you ask, does free will do f I reply with
brevity, it saves. Take away free "\\tll, and nothing will be
left to be saved. Take away gkace, and nothing will be left
\unde salvetu?'] as the source of salvation. This work [of sal-
vation] cannot be effected without two parties — o?ie^ from
whom [sit] it may come : the other, to whom or in whom it
may be ^vl•ought. God is the author of salvation. Tree will
[tantum capere] is only capable of being saved. Xo one,
except God, is able to bestow salvation ; and nothing, except
free will, is capable of receiving it." Beknaedus, De Libero
Arbit. et Gratia.
DISPUTATION Xn.
ox the law of god.
Ilesjpondent, Diontsius Speanckhutsen.
I. Law in general is defined, either from its end, " an ordi-
nance of right reason for the common and particular good of
all and of each of those who are subordinate to it, \latci\ enacted
by Ilim who has the care of the whole community, and, in it,
that of each individual." Or from its foem and its efficacy,
" an ordinance commanding what must be done, and what
omitted ; it is enacted by Ilim, who possesses the right of re-
quiring obedience ; and it binds to obedience a creature who
abounds in the use of reason and the exercise of liberty, by
the sacred promise of a reward and by the denmiciatiou of a
punishment." It is likewise distinguished into Human and
Divine. A Divine law has God for its author, ii Human law
has man for its author ; not that any law enacted by man is
582 JAMES AEMINIUS.
clioice and good, whicli may not be referred to God, the au-
thor of every good ; but because men deduce from the Divine
law such precepts as are accommodated to the state of which
they have the charge and oversight, according to its particular
condition and circumstances. At present we will treat upon
the Divine law,
II. The Divine law may be considered, either as it is im-
pressed on the minds of men [insito] hy the ingrafted loord /
(Rom. ii, 14, 15 ;) as it is communicated hj words audibly pro-
nounced, (Gal. ii, 17,) or as it is comprised in loriting. (Exod.
xxxiv, 1.) These modes of legislation do not differ in their
entire objects : but they may admit of discrimination in this
way, the first seems to serve as a kind of foundation to the
rest ; but the two others extend themselves further, even to
those things which are commanded and forbidden. We will
now treat upon the laio of God which is coTnprised in lori-
ting / and which is also called " the law of Moses ;" because
God used him as a mediator to deliver it to the children of
Israel. (Mai. iv, 4; Gal. iii, 10.) But it is three-fold accord-
ing to the variety of the object, that is, of the works to be per-
formed. The first is called the Ethical^ or Moral Laio : (Ex-
odus XX.) The second, the Sacred or Cereino7iial. The third
the Political^ Judicial or Forensic Lavj.
m. 1. The Moral Law is distributed through the whole
of the Scriptures of the Old and I^ew Testament, and is summa-
rily contained in the Decalogue. It is an ordinance that com-
mands those things which God [hahef] accounts grateful of
themselves, and which it is his will to be performed by all
men at all times and in all places ; and that forbids the
contrary things. (1 Sam, xv, 22 ; Amos v, 21-21 ; Micah vi,
6-8.) It is therefore the perpetual and immutable rule of liv-
ing, the express image of the internal Divine conception ; ac-
cording to which, God, the great lawgiver, judges it right and
equitable that a rational creature should always and in every
place order and direct the whole of his life. It is briefly con-
tained in the love of God and of our neighbor/ (Matt, xxii,
36-39 ;) whether partly consisting of those services which re-
late to the love, honor, fear, and worship of God ; (Mai. i, 6 ;)
PUBLIC DISPUTATIONS. 533
or partly consisting of tliose duties wliicli we owe to our neigh-
bors, superiors, inferiors, and etj^uals : (Rom. xii, xiii, & xiv ;)
in the wide circle of which are also comprehended those things
which every man is bound to perform to himself. (Tit. ii, 11, 12.)
lY. The uses of the moral law are various, according to
the different conditions of man. (1.) The primary use, and
that which was of itself intended by God according to his love
for \ justitiain] rigbteousnes and for his creatures, was, thai
mail by it tn'ght he quickened or made alive^ that is, that he
might perform it, and by its performance might be justified,
and might "of debt" receive the reward which was promised
through it. (Rom. ii, 13 ; x, 5 ; iv, 4.) And this use was
accommodated to the primitive state of man, when sin had
not yet entered into the world. (2.) The first use in order of
the moral law, under a state of sin, is against man as a sinner,
not only that it may accuse hir/i of transgression and guilty
and may siibject him to tJie wrath of God and condemnation y
(Rom. iii, 19, 20 ;) but that it may Vikevnse convince him [im-
potentiaj of his utter indbility to resist sin and to suhject hirrh-
self to the law. (Rom. vii.) Since God has been pleased
mercifully and graciously to treat with sinful man, the next
use of the law towards the sinner is, that it may compel him
who is thus canvicted and suhjected to condemnation^ to desire
and seek the grace of God^ and that it may force him to flee
to Christ either as the 2>'>"omiscd or as the im])arted deliverer.
(Gal. ii, 16, 17.) Besides, in this state of sin, the moral law
is serviceable, not only to God, that, by the dread of punish-
ment and the promise of temporal rewards, he may restrain
men under its guidance at least from the outward work of sin
and from flagrant crimes ; (1 Tim. i, 9, 10 ;) but it is also
serviceable to Sin, when dwelling and reigning in a carnal
man who is under the law, that it may inflame the desire of
sin, may increase sin, and may "work within him all manner
of concupiscence." (Rom. vi, 12-14 ; vii, 5, 8, 11, 13.) In
the former case, God employs the law through his goodness
and his love for [societatem animalem^ civil and social inter-
course among mankind. In the latter case, it is employed
thi'ough the malice of sin which reigns and has the dominion.
534 JAMES AEMTOTUS.
Y. (3.) The third use of the moral law is towards a man,
as now born again by the Spirit of God and of Christ, and is
agreeable to the state of grace, that it may he a perpetual rule
for directing Ms life [secnndnm Deum et Spiritum] in a
godly and spiritual manner : (Titus iii, 8 ; James ii, 8.) ISTot
tliat man may be justified ; because for this purpose it is ren-
dered " weak through the flesh" and useless, even if man had
committed only a single sin : (Rom. viii, 3.) But that he may
render thanks to God for his gracious redemption and sancti-
fication, (Psalm cxvi, 12, 13,) that he may preserve a good
conscience, (1 Tim. i, 19,) that he may make his calling and
election sure, (2 Pet. i, 10,) that he may by his example win
over other persons to Christ, (1 Pet. iii, 1,) that he may con-
found the devil, (Job i & ii,) that he may condemn the ungodly
world, (Heb. xi, 7,) and that through the path of good works
\contendat\ he m.ay march towards the heavenly inheritance
and glory, (Rom. ii, Y,) and that he may not only himself glo-
rify God, (1 Cor. vi, 20,) but may also furnish occasion and
matter to others for glorifying his Father who is in Heaven.
(Matt. V, 16.)
VI. From these uses it is easy to collect how far the moral
law obtains among believers and those who are placed under
the grace of Christ, and how far it is abrogated. (1.) It is
abrogated vMh regard to its jyower and use hi justifying :
" For if there had been a law given which could have given
life, verily righteousness should have been by that law." (Gal.
iii, 21.) The reason why " it cannot give life," is, " because
it is weak through the flesh :" (Rom. viii, 3 :) God, therefore,
willing to deal graciously with men, gave the j^romise and
Christ himself, that the inheritance through the promise and
by faith of Jesus Christ might be given to them that believe.
But the law which came after the promise, could neither
" make the latter of none efiect," (for it was sanctioned by au-
thority,) nor could it be joined or super-added to the promise,
that out of this union righteousness and life might be given.
(Gal. iii, 16-18, 22.) (2.) It is abrogated with regard to the
curse and condemnation: For "Christ, being made a curse
for us, hath redeemed us from the curse of the law ;" (Gal. iii,
PDBLIO DISPUTATIONS. 535
10-13 ;) and thus the law is taken away from shi, lest its
" strength" should be to condemn. (1 Cor. xv, 55, 5G.) (3.)
The law is abrogated and taken away from sin, so far as ^^sin,
having tal'cn occasion hy the laio, loorlcs all manner of concu-
2>iscence'*'' in the carnal man^ over whom sin exercises dominion.
(Rom. vii, 1—8.) (1.) It is abrogated, withregard to the gui-
dance ly which it xirged man to do good and to nfraia from
evil, through a fear of imnishrncnt and a hoj)e of temporal re-
ward. (1 Tim. i, 9, 10 ; Gal. iv, 18.) For believers and re-
generate i)ersons " are become dead to the law by the body of
Christ," that they may be the proj^erty of another, even of
Christ ; by whose Spirit they are led and excited in newness
of life, according to love and the royal law of liberty. (1 John
T, 3, 1 ; James ii, 8.) Whence it appears, that the law is not
abrogated with respect to the obedience loJiich must he rendered
to God; for though obedience be required under the grace of
Christ and of the Gospel, it is required according to clemency,
and not according to strict [legal] rigor. (1 John iii, 1, 2.)
VII. 2. The Ceremonial Law is that which contains the
precepts concerning the outward worship of God ; which was
delivered to the Jewish church, and was accommodated to the
times in which the church of God was " as a child" under " the
promise" and the Old Testament. (Gal. iv, 1-3.) It was in-
stituted not only to typify, to prefigure and [obsignanduni] to
bear witness by sealing ; (Ileb. viii, 5 ; x, 1 ;) but likewise for
the discipline, or good order which was to be observed in ec-
clesiastical meetings and acts. (Col. ii, 14; Psalm xxvii, 1.)
Subservient to the former jpuri^ose were circumcision, the Pas-
cal Lamb, sacrifices, sabbaths, sprinklings, washings, purifi,-
cations, consecrations and dedications of living creatures.
(Col. ii, 11 ; 1 Cor. v, T.) To the latter inirpose, [that of
church discipline,] were the distinct functions ot the Priests,
the Levites, the Singers, and the porters, or door keepers, the
courses or clianges in their several duties, and the circumstan-
ces of the places and times in which these sacred acts were to
be severally performed. (1 Chron. xxiv, xxv, & xxvi.)
YIII. The use of this ceremonial law was, (1.) That it
m ght retain that ancient i)co_ple under the hope and expectar
536 JAMES AiiMINTUS.
tion of the good tilings which had teen promised. (Heb. x,
1-3.) Tliis use it fulfilled by various types, figures and shad-
ows of persons, things, actions, and events ; (vii, ix, & x ;) by
which not only were sins testified as in " a hand-writing which
was against them," (Col. ii, l-i,) that the necessity of the prom-
ise which had been given might be understood ; but likewise
the expiation and promised good things were shewn at a dis-
tance, that they might believe the promise would assuredly
be fulfilled. (Heb. Ix, 8-10 ; Col. ii, IT ; Heb. x, 1.) And
in this respect, since the body and express form of those types
and shadows relate to Christ, the ceremonial law is deservedly
called " a school-master [to bring the Jews] unto Christ."
(Gal. iii, 21.) (2.) That it might distinguish from other na-
tions the Children of Israel^ as a people sanctified to God on
a peculiar [nomine] account., and that it might separate them,
as "« middle loall of partition f (Ephes. ii, 14, 15;) yet so
as that even strangers might be admitted to \communione77i\
a participation in it by circumcision. (Exod. xii, 44 ; Acts ii,
10.) (3.) That while occupied in this course of operose reli-
gious services^ they might not invent and fahricate other tnodes
of worship^ nor assume such as were in use among other na-
tions ,' and thus they were preserved pure from idolatry and
superstition, to which they had the greatest propensity, and
for wdiich occasions were ofiered on every side by those na-
tions who were contiguous, as well as by those who dwelt
amongst them. (Dent, xii ; xxxi, IG, 27-29.)
IX. The ceremonial law was abrogated by the cross, the
death and the resurrection of Christ, by his ascension into
heaven and the mission of the Holy Ghost, by the sun's dis-
persion of the shadows., and by the entrance of " the hody
which is of ChrisV into their place, (Col. ii, 11, 12, 14, 17,)
which is \_fi8tum'\ the full completion of all the types. (Heb.
viii, 1-6.) But the gradations to be observed in its abrogation
must come under our consideration : In the first moment it
was abrogated with regard to the necessity and utility of its
observance, every obligatory right being at once and togetlier
taken from it : in that instant it ceased to live, and became
dead. (Gal. iv, 9, 10 ; 1 Cor. vii, 19 ; ix, 19, 20 ; 2 Cor. iii,
rUBLIC DISrUTATIONS. 537
13-10.) Afterwards it was actually to be abolished. This
■was effected partly, by \(loctrinani\ the teaching of the Apos-
tles among believei-s, who by degrees understood " Christ to
be the end of the law," and of that which was then abolished ;
they abstained therefore voluntarily from the use of that law.
Its abolition was also effected in part, by the power of God,
in the destruction of Jerusalem and of the temple, in which
was the seat of religion, and the place appointed for perform-
ing those religious observances, against the contumacy of the
unbelieving Jews. From this period the legal ceremonies
began to be mortiferous, though in the intermediate space
[which had elapsed between the death of Christ and the de-
struction of Jerusalem,] these rites, even in the judgment of
the apostles themselves, might be tolerated, but only among
the Jews, and with a proviso, that they should not be imposed
on the Gentiles: (Acts xvi, 3 ; xv, 28 ; xxi, 21-26 ; Gal. ii, 3,
11, 12 ;) which toleration must itself be considered as being
tantamount to a new institution.
X. 3. The Judicial Law is that which God prescribed by
Moses to the Children of Israel, of whom lie was in a pecu-
liar manner the king. (Exod. xxi, xxii, xxiii, &c.) It con-
tained precepts about the form of the political government to
be exercised in civil society, for procuring the benefit both of
[(inimdles] natural and spiritual life, by the preservation and
exaction of the outward worship and of the external discipline
commanded in moral and ceremonial law, such as concerned
magistrates, contracts, division of property, judgments, pim-
ishments, ttc. (Deut. xvii, 15.) These laws may appropri-
ately be referred to two kinds : (i.) Some of them, with re-
gard to their substance are [communis juris'] of general obli-
gation, though with regard to some circumstances they are
peculiar to the Jewish commonwealth, (ii.) Others belong
simply to a particular right or authority. (Deut. xv, 1, 2;
vi, 10.)
XI. The uses of this judicial law also were three : (1.)
That the whole [status] community of the Children of Israel
[ordinaretur] mirjht le regulated hy a certain ride of pid)lic
equity and justice ^ that it might be " as a city that is com-
..538 JAME3 AEMINIUS.
pact together," (Psalm cxxii, 3,) [or as a body] " wliicli is knit
together" according to all and each of its parts," " by the
joints and sinews" of the precepts prescribed in this law. (2.)
That the Israelites mighty hj this law, he distinguished from
other 7iations who had their oivn laws. Thus was it the will
of Grod, that this his people should have nothing in common
with other nations, wherever this was possible according to
the nature of things and of man himself. These two uses re-
lated to lp?'wsentem'] the existing condition of the Jewish
commonwealth. (3.) It had reference to fiiture things, and
was tf/jncal of them. For all that state, and the whole king-
dom and its administration, the chiefs of administration, the
judges and kings, prefigured Christ and his kingdom, and its
spiritual administration. Psalm ii ; Ezek. xxxiv, 23, 24.) In
this respect also the judicial laia may be called " a school-
master [to bring the Jews] to Christ."
XII. This laiv, so far as it hadrega^rdto Christ, was uni-
versally abrogated. I^o kingdom, no nation, no administra-
tion, serves now typically to figure Christ and his kingdom or
administration. For his kingdom, which is the kingdom of
heaven and not of this world, has already come, and he has
come into his kingdom. (Matt, iii, 2 ; xvi, 28 ; John xviii,
SO ; Mutt, xi, 11.) But with respect to its simple observance,
this Judicial Laic is neither forbidden nor prescribed to any
people, nor is it of absolute necessity to be either observed or
omitted. Those matters are accepted which are of universal
obligation, and founded in natural er[ui ty. For it is necessary,
that they be strictly observed, in every place and by all per-
sons. And those things [in the judicial law] which relate to
Christ as it respects the very substance and princijDal end, can-
not be lawfully used by any nation.
COEOLLAKT.
The doctrine of the Papists respecting Councils and Worlds
of Supererogation, derogates from the perfection of the Divine
commands.
PUBLIC DISrUTATIONS. 539
DISPUTATION XIII.
ON THE COMP^VEISON OF THE LAW AND TTIE GOSPEL.
Resjpondent^ Petek Cunjeus.
I. Since the law ought to be considered in two respects,
not only as it was originally delivered to men constituted in
primitive innocence, but also as it was given to Moses and im-
posed on sinners, (on which account it has in the Scriptures
obtained the name of " the Old Testament," or " the Old Cov-
enant,") it may very properly, according to this two-fold res-
pect, be compared with the Gosj)el, which has received the
appellation of " the New Testament" as it is opposed to the
Old. This may be done in reference both to their agreement
and their diiference ; indeed, it would be inconvenient for ns
to take their agreement generally into consideration without
their difterence, lest we should be compelled twice to repeat
the same thinor.
II. The law, therefore, both as it was first delivered to
Adam and as it was given by Moses, agrees with the Gospel,
(1.) In the general consideration of Aa^'^7^^ owe ^-MiJ/wr. For
one and the same God is the author of both, who delivered the
law as a legislator ; (Gen. ii, 17 ; Exod. xx, 2 ;) bnt he pro-
mulgated the Gospel, as the Father of mercies and the God of
all grace : whence the former is frequently denominated " the
law of God," and the latter " the Gospel of God." (Rom. i, 1.)
(2.) In the general relation of their matter. For the doctrine
of each consists of a command to obedience, and of the prom-
ise of a reward. On this acconnt each of them has the name
of rn"n " ^^^^ law," which is also commonly ascribed to both
in the Scriptures. (Isai. ii, 3.) (3.) In the general consider-
ation of their end^ which is the glory of the wisdom, goodness
and justice of God. (4.) In their common suhjecf, as not
being distinguished by special respects. For the law was im-
posed on men, and to men also was the gospel manifested.
54:0 JAMES AEMINroS.
THE LAW OF INNOCENCE.
III. There is, besides, a certain proper agreement of the
law, as it was delivered to Adam, with the Gospel ; from
which agreement the law, as given through Moses, is exclu-
ded : it is placed in the possibility of its performance. For
Adam was able, with the aid of God, to fulfill the law by those
powers which he had received in creation : otherwise, trans-
gression could not have been imputed to him for a crime.
The gospel also is inscribed in the hearts of those who are in
covenant with God, that they may be able to fulfill the condi-
tion which it prescribes.
lY. But the difference between the law, as it was first de-
livered, and the gospel, consists principally in the following
particulars. (1.) In the special i^espect of the Author. For,
in the exercise of benevolence to his innocent creature, God
delivered the law without regard to Christ, yet of strict justice
requiring obedience, with the promise of a reward and the
denunciation of a punishment. But in the exercise of grace
and mercy, and having respect to Christ his anointed one, God
revealed the Gospel ; and, through justice attempered with
mercy, promulgated his demands and his promises. (2.) In
the ^particular relation of its matter. For the law says, " Do
this, and thou shalt live." (Rom. x, 5.) But the Gospel says,
" If thou wilt BELIEVE, thou shalt be saved." And this differ-
ence lies not only in the postulate, from which the former is
called " the law of wJorA'5," but the Gospel " the law of faith,''''
(Rom. iii, 27,) but also in the promise : for though in each of
them eternal life was promised, yet by the Gospel it was to be
conferred as from death and ignominy, but by the law as from
natural felicity. (2 Tim. i, 10.) Besides, in the Gospel is an-
nounced remission of sins, as [prcecedanea^ preparatory to life
eternal ; of which no mention is made in the [Adamic] law ;
because neither was this remission necessary to one who was
not a sinner, nor would its announcement have [then] been
useful to him, although he might afterwards have become a
sinner.
PUBLIC DISPUTATIONS. 541
V. (3.) Thej likewise difter in the mode of remuneration.
For according to the [primeval] law, "To him that worked,
the reward would be of debt f' (Rom, iv, 4 ;) and to him that
transgressed, the punishment inflicted would be of the severity
of strict justice. But to him that believeth, the reward is be-
stowed of grace ^ and to him that believeth not, condemna-
tion is due according to justice tempered with clemency in
Christ Jesus. (John iii, 16, 19; xi, 41.) Tliej are discrimi-
nated in the special consideration of their subject. For the
law was delivered to man while iimocent, and already consti-
tuted in the favor of God. (Gen. ii, 17.) But the Gospel was
bestowed upon man as a sinner, and one who was to be brought
back into the favor of God, because it is " the word of recon-
ciliation." (2 Cor. V, 19.) (5.) They differ in the jyeculiar
respect of their end. For by the law are illustrated the wis-
dom, goodness, and strict justice of God : but by the Gospel is
manifested a far more illustrious display of the wisdom of
God, of his goodness united with gracious mercy, and of jus-
tice mildly attempered in Christ Jesus. (1 Cor. i, 20-24 ;
Ephes. i, 8 ; Eom. iii, 24-26.)
THE LAW OF MOSES.
YI. But the difference between the law, as it was given by
Moses, and is styled " the Old Testament," and the gospel as
it comes under the appellation of " the New Testament," lies
according to the Scriptures in the following particulars. (1.)
In the distinct j)ro2)erty of God loho instituted them. For lie
made the old covenant, as one who was angry at the sins which
remained without expiation under the preceding [Adamic]
covenant. (Ileb. ix, 5, 15.) But He instituted the new, as
being reconciled, or, at least as about to accomplish reconcilia-
tion by that covenant, in the Son of his love, and by the word
of his grace. (2 Cor. v, 17-21 ; Ephes. ii, 16, 17.) (2.) In
the mode of institution^ which corresponds in each of them to
the condition of the things to be instituted. For the law of
Moses was delivered with the most obvious eiirns of the Di-
542 JAMES ARMINIU8.
vine displeasure and of God's dreadful judgment against sins
and sinners. But the gospel was given with assured tokens
of benevolence, good pleasure, and love in Christ. Hence the
Apostle says : " For ye are not come unto the mount which
might be touched and that burned with fire, nor unto black-
ness and darkness, and tempest," tfcc. " But ye are come unto
Mount Sion," &c. (Heb, xii, 18-24.) (3.) In the substance of
the commands and j)romises. For the commands of the law
were chiefly carnal, (Heb. vii, 16,) and contained " the hand-
writing of ordinances which was contrary to us :" (Col. ii,
14 :) Most of the promises were likewise corporal, and stipu-
lated engagements for an earthly inheritance, [convenientem^
which suited "the old man." (Heb. x, 1.) But the gospel is
spiritual, (John iv, 21, 23,) containing spiritual commands and
the promise of a heavenly inheritance agreeing with " the new
man ;" (Heb. viii, 6 ; Eph. i, 3,) though it promises earthly
blessings, as additions, to those who " seek first the kingdom
God and his righteousness." (Matt, vi, 33.)
YH. (4.) We place the fourth diflerence in the Mediator or
Intercessor. For Moses is the mediator of the Old Testa-
ment, Jesus Christ of the New. (Gal. iii, 19 ; Heb. ix, 15.)
The law was given by a servant, but the gosx)el was given by
the Lord himself revealed. (Heb. iii, 5, 6.) " The law was
given by Moses ; Grace and truth came by Jesus Christ."
(John i, 17.) The law was given by the hands of a mediator,
(Gal. iii, 19,) agreeably to what is mentioned in other passa-
ges ; (Lev. xxvi, 46 ; Deut. v, 26-31 ;) and Christ is styled
" the Mediator of the mw Testament." (Heb. ix, 16.) (5.)
They also differ in the hlood emjployed for the confirmation of
each Testament The old covenat was ratified by the blood
of animals ; (Exod. xxiv, 5, 6 ; Heb. ix, 18-20 ;) but the new
one was confirmed by the precious blood of the Son of God,
(Heb. ix, 14,) which is likewise on this account called " the
blood of the New Testament." (Matt, xxvi, 28.) (6.) They
differ in the^place of their promidgation. For the Old Cov-
enant was promulgated from Mount Sinai ; (Exod. xix, 18 ;)
But the New one " went forth out of Zion and from Jerusa-
PUBLIC DISPUTATIONS. 543
lera." (Isai. ii, 3 ; Micah iv, 2.) This difference is likewise
pointed out in the plainest manner by the Apstle Paul. (Gal.
iv, 24-31 ; Ileb. xii, 18-24.)
VIII. (7.) The seventh difference shall be taken from the
stiljccts, both those to whom each was given, and on whom
each was inscribed. The old law was given to the " old man."
Tlie New Testament was instituted for " the new man." From
this circumstance, St. Augustine supposes that these two Tes-
taments have obtained the appellation of " the Old" and of
" the New Testament." The old law was inscribed on " ta-
bles of stone." (Exod. xxx, i, 18.) But the gospel is " writ-
ten in fleshly tables." (Jer. xxxi, 33 ; 2 Cor. iii, 3.) (8.)
The eighth difference is in their adjuncts: and this in two
ways : (i.) The old law was " weak and beggarly," and inca-
pable of giving life. (Gal. iv, 9 ; iii, 21.) But the gospel con-
tains " the unsearchable riches of Christ," (Ephes. iii, 8,) and
" is the power of God unto salvation to every one that believ-
eth." (Rom. i, IG.) (ii.) The old law was an insupportable
burden, which neither the Jews nor their fathers were able to
bear." (xVcts xv, 10.) But the gospel contains " the yoke" of
Jesus Christ, which is "easy," and "his burden," which ifi
" light." (Matt, xi, 29, 30.)
IX. (9.) Tiie ninth difference shall be taken from the dir
versitij of their effects. For the Old Testament is "the letter
which killeth," " the administration of death and of condem-
nation." But the New Testament is " the Spirit that giveth
life," "the ministration of the Spirit of righteousness, and of
life." (2 Cor. iii, G-11.) The Old Covenant resembled Agar,
and " gendered to bondage ;" the New, like Sarah, begets unto
liberty. (Gal. iv,23. 24.) " Tlie law entered, that the offence
might abound," (Rom. v. 20,) and it " worketh wrath." (iv,
15.) But " the blood of the New Testament," exhibited in
the gospel, (llifatt. xxvi, 28,) expiates sins, (Ileb. ix, 14, 15,)
and " speaketh better things than that of Abel." (xii, 24,)
Tlie Old Testament is the bond on which sins are written :
(Col. ii, 14 :) but the gospel is the proclamation of liberty,
and the doctrine of the cross, to which was nailed the bond,
or " hand-writing against us," and was by this very act, "tar
544 JAMES AEMmiTJS.
ken out of the way." (10.) The tenth difference shall be pla-
ced in the time^ hoth of the promulgation of each^ and of their
duration. The Old Testament was promulgated when God
brought the children of Israel out of Egypt. (Jer. xxxi, 32.)
But the Xew, at a later age, and in these last times. (Heb.
viii, 8, 9.) It was designed that the Old Testament should
endure down to the advent of Christ, and afterwards be abol-
ished. (Gal. iii, 19 ; Heb. vii, 18 ; 2 Cor. iii, 10.) But the
New Testament continueth forever, being confirmed by the
blood of the great High Priest, " who was made a priest after
the power of an endless life" by the word of an oath, (Heb.
vii, 16-20,) and "through the eternal Spirit, offered himself to
God." (ix, 14.) From this last difference, it is probable, the
appellations of " the Old Testament" and " the New," deri-
ved their origin.
THE SAINTS UNDEE THE OLD TESTAjSIENT.
X. But, lest any one should suppose that the Fathers who
lived under the law and the Old Testament, were entirely
destitute of grace, faith and eternal life ; it is to be recollected
that even at that period, the promise was in existence which
had been made to Adam concerning; " the Seed of the wo-
man," (Gen. iii, 15,) which also concerned the seed of Abra-
ham, to whom "the promises were made," (Gal. iii, 16,) and in
whom " all the kindreds of the earth were to be blessed ;"
(Acts iii, 25 ; and that these promises were received in faith
by the holy fathers. As this promise is comprehended by di-
vines under the name of " the Old Testament," taken in a
wide acceptation, and is called by the apostle, c^ia^ii'c'*?, " the
covenant," (Gal. iii, 17,) as well as, in the plural, " the cove-
nants of promise ;" (Ephes. ii, 12;) let us also consider how
far " this covenant of promise," and the New Testament, and
the gospel so called, by way of excellence, as being the com-
pletion of the promises, (Gal. iii, 16, IT,) and as being "the
promise," (Heb. ix, 15,) agree with and differ from each other.
XL We place the agkeeisiext in those things which con-
cern the substance of each. For, (1.) With regard to the
PULLIO DISPUTATIONS. 545
Effi-cient Cause, both of them were confirmed through the
mere grace and mercy of God who had respect unto Christ.
(2.) The matter of each was one and the same : that is, "the
obedience of faith" was required in both, (Gen. xv, 6 ; Horn,
iv ; Hob. xi,) and the inheritance of eternal life was promised
through the imputation of the righteousness of faith, and
through gracious adoption in Christ. (Rom. ix, 4 ; lleb. xi,
8.) One object, that is Christ, who was promised to the fa-
there in the prophetical scriptures, and whom God has exhib-
ited in the Gospel. (Acts iii, 19, 20 ; xiii, 32.) (4.) One
end, the praise of the glorious Grace of God in Christ. (Kom.
iv, 2, 3.) (5.) Both these covenants were entered into with
men invested in the saine fonnal relation, that is, with men
as sinners, and to those " who work not, but who believe on
Him that justifies the ungodly." (Rom. ix, 8, 11, 30-33.)
(6.) Both of them have the same Spirit witnessing, or seal-
ing the truth of each in the minds of those who are parties to
the covenant. (2 Cor. iv, 13.) For since " the adoption"
and " the inheritance" pertain likewise to the fathers in the
Old Testament, (Rom. ix, 4 ; Gal. iii, 18,) " the Spirit of adop-
tion," who is " the earnest of the inheritance," cannot be de-
nied to them. (Rom. viii, 15 ; Ephes. i, 14.) (7.) They
agree in their ejects. For both the covenants beget children
to liberty : " In Isaac shall thy seed be called." (Rom. ix,
T.) " So then, brethren, we are not the children of the bond-
woman, but r»f the free ; and are, as Isaac was, the children of
promise." (Gal. iv, 31, 28.) Both of them administer the
righteousness of faith, and the inheritance through it. (Rom.
iv, 13.) Both excite spiritual joy in the hearts of believers.
(John viii, 56 ; Luke ii, 10.) (8.) Lastly, they agree in this
particular — that both of them were confirmed by the oath of
God. Neither of them, therefore, was to be abolished, but the
former was to be fulfilled by the latter. (Ileb. vi, 13, 14, 17;
vii, 20, 21.)
XII. But there is a difference in some accidental circum-
stances which derogate nothing from their substantial unity.
(1.) Respecting the accident of their object : For [Christ us
35 TOL. I.
546 JAMES ABMINIUS.
venturus] when the advent of Christ drew near, He was offer-
ed hj promise. (Mai. iii, 1.) But He is now manifested in
the GospeL (1 John i, 1, 2 ; iv, 14.) (2.) Hence also arises
the second difference, respecting the accident of the faith re-
quired 071 their object. For as present and past things are
more clearly known than future things, so the faith in Christ
to come was more obscure, than the faith which beholds a
present Christ. (Heb. xi, 13 ; N^um. xiv, lY.) (3.) To these
let the third difference be added — that Christ with his benefits
was formerly proposed to the Israelites under types and shad-
ows: (Heb. xii ; Gal. iii, 16 :) But He is now ofiered in the
Gospel "to be beheld with open face," and the reality of the
things themselves and " the body" are exhibited. (2 Cor. iii,
18 ; John i, 17 ; Col. ii, 17 ; Gal. iii, 13, 25.) (4.) This di-
versitf/ of administrations displays the fourth difference in
the heir himself. For the apostle compares the children of
Israel to the heir, who is " a child," and who required the su-
perintendance of " tutors and governors :" but he compares
believers under the ISTew Testament to an adult heir. (Gal.
iv, 1-5.) (5.) Hence is deduced a fifth difference — that the
infant heir, as " differing nothing from a servant." was held
in bondage under the economy of the ceremonial law ; from
which servitude are liberated those persons who have believed
in Christ after the expiration of " the time of tutelage before
appointed of the Father." (6.) To this condition the Spirit
of the infant heir is also accommodated, and will afford us the
sixth difference — that the heir was in truth [actus'] under the
influence of " the Spirit of adoption," but, because he was then
only an infant^ihiQ Spirit was [contemperato] intermixed with
that of fear ; but the a<1ult heir is under the complete influ-
ence of "the Spirit of adoption," to the entire exclusion of that
of fear. (Eom. viii, 15 ; Gal. iv, 6.) (7.) The seventh dif-
ference consists in the number of those who are called to the
communion of each of these covenants. The promise was con-
fined within the boundaries of " the commonwealth of Israel,"
from which the Gentiles were " aliens," being also " strangers
fi-om the covenants of promise." (Eph. ii, 11-13, 17.) But
PUBLIC DISPUTATIONS. 547
the Gospel is aimouiiced to every creature that is under heaven,
and the mound of separation is completely removed. (Matt,
xxviii, 1!) ; Mark xvi, 15 ; Col. i, 13.)
XII r. But these three, the Law, the Promise, and the
Gospel, may become subjects of consideration in another order,
either as opi)osed among themselves, or as subordinate to each
other. The condition of the law, therefore, as it was delivered
to Adam, excludes the necessity of making the promise and
announcing the Gospel ; and, on the other hand, the necessity
of making the })romise and announcing the Gospel, declares,
that nu\n has not obeyed the law which was given to him.
For justification cannot be at once both " of grace" and " of
debt ;" nor can it, at the same time, admit and exclude " boast-
ing." (Gal. ii, 17 ; Rom. iv, 4, 5 ; iii, 27.) It was also prop-
er that the promise should precede the Gospel, and should in
return be fulfilled by the Gospel : for, as it was not befitting
that such a great blessing should be bestowed unless it were
ardently desired, so it was improper that the desire of the
earnest expectants should be frustrated. (1 Peter i, 10-12 ;
Ilag. ii, 7 ; Mai. iii, 1.) Xor was it less equitable, that, after
the promise had been made, the law should be economically
repeated, by which might be rendered apparent the necessity
of the grace of the promise, (Gal. iii, 19-24 ; Acts xiii, 38,
39,) and that, being convinced of this necessity, they might
be coniijclled to fiee to its shelter. (Gal. ii, 15, 16.) The use
of the law was also serviceable to the Gospel which was to be
received by faith. (Col. ii, 14, 17.) AVhile the promise was
in existence, it Avas also the will of God to add other precepts,
and especially such as were ceremonial, by which sin might
be ["sealed home,"] or testified against, and a previous inti-
mation might be given of tlie completion of the promise.
And when the promise was fulfilled, it was the will of God
that these additional precepts should be abrogated, as having
completed their functions. (Ileb. x, 9, 10.) Lastly, the moral
law ought to serve both to the promise and to the Gospel,
which have now been received by faith, as a rule according to
which believers ought to conform their lives. (Psalm cxix,
548 ■ JAMES AEMBSriUS.
105 ; Titus iii, 8.) But may God grant, that from his word
we may be enabled still more clearly to understand this glo-
rious economy of his, to his glory, and for " our gathering to-
gether in Christ 1"
DISPUTATION XIV.
ON THE OFFICES OF OUB LORD JESUS CHRIST.
Respondent^ Peter Paverius.
I. Since all offices are instituted and imposed for the sake
of a certain end, and on this account bear some resemblance
to means for obtaining that end ; the most convenient method
of treating on the ojjices of Christ will be for us to enter into
an examination of this subject according to the acceptation of
the name by which He is denominated. For He is called
Jesus Christ, in words which belong to a person according
to the signification conveyed by them, as well as by way of
excellence. In the first of those words is comprehended the
relation of the end of his offices ; and, in the second, that of
the duties which conduce to such end.
II. The word " Jesus" signifies ike Savior, who is called
Iz^rrip by the Greeks. But " to save" is to render a man se-
cure from evils, either by taking care that they do not assail
him, or, if they have attacked him, by removing them, and of
consequence by conferring the opposite blessings. But among
the evils, two are of the very worst description : they are ^m,
and its wages, eternal death. Among the blessings also, two
are of the greatest importance, righteousness and eternal life.
He, therefore, is a savior in an eminent degree who liberates
men from sin and death eternal, the two greatest evils with
which they are now smTOunded and oppressed ; and who con-
fers npon them righteousness and life. On account of this
method of saving, the name Jesus agrees well with this our
PUBLIC DISPUTATIONS. 549
Savior, according to the interpretation of it, wliich the angel
gave in Mattliew i, 21. For such a nictliod of salvation was
highly benefitting the excellence of this exalted person, who
is tlie proper, natural and only-begotten Son of God ; espe-
cially when other [inferior] salvations were capable of being
accomplished by his servants, Moses, Joshua, Othniel, Gideon,
Jephtha and David.
III. Tiie word " Christ," denotes an anointed person^ who
is called rTiu':? " ^^^ Messiah," by the Hebrews. Under the
Old Testament, oil was anciently used in anointing ; because,
according to its natural efficacy, it rendered bodies not only
fragant but agile^ and was therefore \vell jBtted for typifying
two supernatural things. The first is, the sanctification and
consecration of a person to undertake and discharge some di-
vine office. The second is, adoption, or the conferring of gifts
necessary for that purpose. But each of these acts belongs
properly and per se to the Holy Spirit, the author and donor
of Ploliness and of all endowments. (Isai. xi, 2.) Wherefore
it was proper, that he who was eminently styled '* the Messi-
ah," should be anointed with the Holy Spirit, indeed " above
all his felloM's," (or those who were partakers of the same
blessings,) (Psalm xlv, 7,) that is, that He might be made the
Holy of holies, and might be endued not only with some gifts
of the Holy Spirit, but with the whole of the Holy Spirit with-
out measure. (John iii, 34 ; i, 14.) But wdien he is called
" the Savior" by anointing, it appears to us that he must for
this reason be here considered as a Mediatorial Savior, who
has been constituted by God the Father, and [as Mediator] is
subordinate to Him. He is therefore the nearer to us, not
only according to the nature of his humanity, of which we
have already treated, but also according to the mode of saving,
which reflection conduces greatly to confirm us in faith and
hope against temptations.
lY. Two distinct iind subordinate acts appertain to the sal-
vation which is signified by the name Jesus; and they arc not
only necessarily required for it, but also sufficiently embrace
its entire power. The first is, the asking and obtaining of
redemption from sin and death eternal, and of righteousness
550 JAMES AKMINrcS.
and life. The second is, the comrannication or distribution of
the salvation thus obtained. According to the former of these
acts, Christ is called " our Savior hy merit /" according to the
latter he is called " our Savior hy efficacy. '"' According to the
first, he is constituted the Mediator " for men, in those things
which pertain to God." (Heb. v, 1.) According to the sec-
ond, he is appointed the Mediator or vicegerent of God, in
those things which are to be transacted with men. From this
it is apparent, that two offices are necessary for effecting sal-
vation— the priestly and the regal ; the former office being
designed for the acquisition of salvation, and the latter for its
communication : on which account this Savior is both a royal
priest and a priestly king, our Melchisedec, that is, " king of
Salem, which is Mng of peace., and jjriest of the Most High
God." (Ileb. vii, 2.) His people also are a royal priesthood
and a sacerdotal kingdom or nation. (1 Pet. ii, 5, 9.)
Y. But since it has seemed good to the wise and just God,
to save none except believers ; nor, in truth, is it right that
any oue should be made partaker of the salvation procured by
the priesthood of Christ, and dispensed by His kingly office,
except the man who acknowledges Him for his priest and
king ; and since the knowledge of Christ, and faith in him,
are produced in the hearts of men by the power of the Holy
Ghost, through the preaching of the word as the means ap-
pointed by God ; for these reasons the prophetical office is
likewise necessary for effecting salvation, and a perfect Savior
must be a prophet., priest and king., that is, by every reason
according to which this ample title can be deservedly attribu-
ted to any one. We have Jesus therefore, that is, the Savior,
by a most excellent and perfect notion called Christ, because
he has been anointed by God as a prophet, priest and king.
(IVIatt. xvii, 5 ; Psalm ex, 4 ; ii, 6 ; John xviii, 37.) On each
of these four offices we shall treat in order, and shew, (1.)
That all and each of these offices belong to our Christ. (2.)
The quality of these offices. (3.) The functions pertaining to
each of them. (4.) The events or consequences.
VI. I. The Messiah was the future prophet promised to
the fathers under the Old Testament. Moses said, " The Lord
PUBLIC DISPUTATIONS.
551
thy God will raise up unto you a prophet like unto me ; unto
him phull ye heiirken." (Deut. xviii, 15.) Isaiah also says
"I will give thee for a covenant of the people, for a liglit of
the Gentiles, to open the blind eyes," &c. (xlii, 0.) "Jeho-
vah hath called nie from the womb, and he hath made my
mouth like a sharp sword," &c. (xlix, 1, 2.) The attesta-
tion, by anointing, of his call to the prophetical office, was
likewise predicted : " The Spirit of the Lord God is upon me;
because the Lord hath anointed me to preach good tidings,"
&c. (Ixi, 1.) So was his \instructio] being fm-nishod with
the necessary gifts when He was thus called and sealed :
" The Si)irit of the Lord shall rest upon Ilim, the Spirit of
wisdom and understanding," &c. (xi, 2.) Lastly, Divine as-
eistence was promised: "In the shadow of his hand hath
He hid me, and made me a polished shaft ; in his quiver hath
he hid me." (xlix, 2.) And this thing was publicly knowD,
not only to the Jews, but likewise to the Samaritans, as is ap-
parent from what the woman of Samaria said, " When Mes-
sias is come,' He will tell us all things." (John iv, 25.) But
our Jesus himself testifies, that these predictions were fulfilled
in him, and that He was the prophet sent into the world from
God. After having read a passage out of Isaiah's prophecy,
he spake thus, " This day is this Scriptnre fulfilled in your
eai-s." (Luke iv, 21.) " To this end was I born, and for this
cause came I into the world, that I should bear witness unto
the truth." (John xviii, 37.) God himself also bore his tes-
timony from heaven, when He " opened the heavens unto
Christ" immediately after he had been baptized by John, sent
down upon Him the Holy Spirit, and in inaugural strains of
the highest commendation seemed to consecrate him to this
office. (Matt, iii, IG.)
VH. In the quality of the prophetic office, we take into
our consideration the excellence not only of the vocation, in-
struction and divine assistance affiirded, but likewise that of
the doctrine proposed by Him, according to each of which it
far exceeds the entire dignity of all the prophets. (Luke iv.)
For God's ajiproval of his mii<sio7i was expressed by three pe-
culiar signs — the opening of the heavens, the descent of the
652 JAMES AEMINItrS.
Holj Ghost in a bodily shape upon Ilim, and the voice of his
Father conveyed to him. The instruction^ or furnishing, by
which lie learned what things he ought to teach, was not
" by dreams and visions," nor by inward or outward discourse
with an angel, neither was it by a communication of " mouth to
mouth," which yet [in the case of Moses] was without the ac-
tual sight of the glory and the face of God ; (Num. xii ;) but
it was by the clear vision of God and by an intimate intuition
into the secrets of the Father : " For the only-begotten Son,
who is in the bosom of the Father, hath declared him to us ;"
(John i, 18 ;) " He that cometh from heaven testified what
he hath seen and heard." (iii, 3i^.) The aid of the Holy
Spirit to Him, was so ready and every moment intimately
near, that He, like one who was lord by possession and use,
employed the Holy Spirit at pleasure, and as frequently as it
seemed good to himself. But the excellence of the doctrine
lies in this, that it did not announce the lav)^ neither as being
the power of God unto salvation " to him who worked and
THAT OF DEBT," (Roui. Iv, 4,) uor as being the seal of sin and
of condemnation ; (Col. ii, 14 ;) neither did it announce the
jjromise^ by which righteousness and salvation were promised
OF GKACE to him that believed; (Gal. iii, 17-19;) but it an-
nounced the Gospely according to this expression, "He hath
sent me to preach good tidings to the meek," (Isai. Ixi, 1,) or,
" the gospel to the poor ;" (Matt, xi, 5 ;) because it exhibited
GRACE and TKL'TH, as it contained " the end of the law," and
the accomplishment of the promise. (Rom. x, 4; i, 1, 2.)
VIH. The FUNCTIONS which appertain to the prophetic of-
fice of Christ, are, the proposing of his doctrine, its confirma-
tion and prayers for its felicitous success ; all of which were
executed by Christ in a manner which evinced the utmost
power and fidelity. (1.) He proposed his doctrine^ with the
greatest wisdom, which his advei^saries could not resist; with
the most ardent zeal for the glory of God his Father, and for
the salvation of men ; without respect of persons; and witli
an authority which was never exercised by other teachers, not
even by the prophets. (2.) His confirmaiion was added to
the doctrine, not only by the Scriptures of the Old Testament,
PUBLIC DISPUTATIONS. 553
but likewise by signs of every kind by which it is possible to
establish the divinity of any doctrine, (i.) By the declara-
tioii of the knowledge which is peculiar to God, such as the
inspection of the heart, the revelation of the secrets of other-,
and the prediction of future events, (ii.) By a power which
belongs to God alone, and which was demonstrated " in signs
and wonders, and mighty deeds." (iii.) By the deepest pa-
tience, by which He willingly suffered the death of tht; cross
for the truth of God, that lie might confirm the promises
made to the fathers, " having witnessed before Pontius Pilate
a good confession." (3.) Lastly. He employed very fre-
quent and earnest prayers, with the most devout thanksgiv-
ing ; on which account he often retired into solitary places, in
which he spent whole nights in prayer.
IX. The ISSUE or consequence of the })rophetic office of
Christ, so far as he executed it in his own person while he re-
mained on earth, was not only the instruction of a few persons,
but likewise the rejection [of Himself and his doctrine] by
great numbers, and even by their rulers. The former of these
consequences occurred according to the nature and merit of the
doctrine itself. The latter, accidentally and by the malice of
men. Christ himself mentions both of those issues in Isaiah's
prophecy, when he saj's, not without complaining, " Behold,
I and the children whom the Lord hath given me, are for
signs and for wonders in Israel from the Lord of hosts." (viii,
IS.) "I have labored in vain, I have spent my strength for
nought and in vain." (xlix, 4.) But because this repulse of
Christ's doctrine could not occur without proving a stumbling
block to the weak, it was the good ]»leasure of God to obviate
it in a manner at once the wisest and the most })owerful, (1.)
By a ])ro])hecy which foretold that this rejection would actu-
ally take place : "The stone which the builders refused, is
becoming the head-stone of the corner:" (Psalm cxviii, 22.)
(ii.) And by the fulfillment of that prediction, whicli was
completed by the resurrection of Christ from the dead, and
by his being placed at the right hand of God ; by which Christ
became the head and foundation of the angle, or corner, uni-
ting the two walls, that of the Jews and that of the Gentiles,
554 JAMES AEMINIUS.
in accordance witli these words of the prophet Isaiah, " It is
a light tiling that thou shouklest be my servant, to raise np
the tribes of Jacob, and to restore the preserved of Israel : I
have also given thee for a light to the Gentiles, that thou
mayest be my salvation unto the end of the earth." (xlix, 6.)
These words contain an intimation of the fruit of Christ's
\_prophetice\ prophesying as administered by his ambassa-
dors.
X. 2. Topics, similar to the preceding, come under our con-
sideration in the priestly office of Christ. (1.) The Mes-
siah, promised of old, was to be a Priest, and Jesus of ]^aza-
reth was a Priest. This is proved (i.) by express passages
from the Scriptures of the Old Testament ; and which attribute
to the Messiah the name of " Priest," and the thing signified
by the name. With regard to the name : " Thou art a Priest
for ever after the order of Melchizedeck." (Psalm ex, 4.
"With regard to the thing signified, " Surely lie hath borne
our griefs : He was wounded for our transgressions : And
the Lord hath laid on Him the iniquity of us all. When thou
shalt make his soul an offering for sin, He shall see his seed,
etc. He bore the sins of many, and made intercession for the
transgressors." (Isai. liii, 4-6, 10-12 ; Rom. iv, 15.) (2.)
By arguments taken from a comparison of the dignity of his
73erson and priesthood. For the Messiah is the first-begotten
Son of God, the principal dignity of the priesthood, and gov-
ernor over the house of his Father. (Psalm ii, 7 ; Ixxxix,
27 ; Gen. xlix, 3.) Therefore, to Him appertains the excel-
lence of administering the priesthood in the house of God,
which is Heaven. (Heb. iii, 6 ; x, 21.) For that is properly
typified by a temple, the place of the priesthood ; and princi-
pally by the innermost part of it, which is called " the holy of
holies." (ix, 24.) Also, by arguments deduced from the
nature of the people over whom He is placed. This people is
" a kingdom of priests," (Exod. xix, 6,) and " a royal priest-
hood." (1 Pet. ii, 0.) But the Christian Faith holds it as an
indisputable axiom, that " Jesus of Nazareth is a priest," by
the most explicit Scriptures of the ISTew Testament, in which
the title and all things pertaining to the sacerdotal office are
PUBLTO DISPUTATIONS. 555
attributed to him. (Ileb. ii, v.) For the Father confeiTed
that ht)nor uj^on Iliiii, sanctified and consecrated Iliui ; (ii,
10 ;) and " He was made perfect throngli sufferings," " that
lie miglit be a merciful and fjiithful High Priest, and be able
[co)fij)ati] to sympathize with, or to succor them that are
tempted." (ii, IS.) The Father also "opened his ears,"
(Psalm xl, 6,) or " prepared a body for Him," (Ilob. x, 5,)
"that He might have somewhat also to offer," (viii, 3,) and
hath placed Him, after his resurrection from the dead, at his
own right hand in heaven, that He may there perpetually
"make intercession for us." (Rom. viii, 34.)
XI. But the Scriptures of the Old Testament speak of the
NATURE and QUALITY peculiar to Messiah the Priest, and assert
that his priesthood is not according to the order of Levi.
(Psalm ex, 4 ; Ileb. v, 5, 6.) For David speaks thus, in the
person of the Messiah, "Sacrifice and offering thou didst not
desire. Mine ears thou hast opened. Eurnt offering and sin-
offering hast thou not i-equired. Then said I, Zo, / C07ne.
In the volume of the hook it is written of me, to do thy will^
O my God ! Yea^ I have willed ; and thy law is within my
heart.'" (Psalm xl, 6-8.) That is, " Thou hadst no pleasure
in the sacrifices which are offered by the law" according to the
Levitical ritual. (Ileb. x, 6-9.) They also assert, that " He
is a Priest for ever after the order of Melchizedeck." (Psalm
ex, 4.) Put the entire nature of that priesthood is more dis-
tinctly exj)lained in the Xew Testament, especially in the
Epistle to the Hebrews, the excellence and superiority of the
Messiah's })riestliood above the Levitical having been previ-
ously established. (Ileb. x, 5.) This pre-eminence is shewn
by [dissimilem collationeni] the contrast between them. (1.)
The Levitical priesthood was typical and shadowy ; but that
of the Messiah is real and true, and contains the very body
and express [imagineni] pattern of the things. (2.) In the
Levitical priesthood, the Priest and the victim differed in the
subject. For the Priest after the order of Levi offered the
sacrifices ot other men. But the Messiah is both the Priest
and the victim. For " He offered himself," (Heb. ix, 14,) and
" by his own blood has entered into heaven," (ix, 12,) and all
556 JAMES AEMINIUS.
tills as it is an expiatory priesthood. But as it is eucharistical,
(for it embraces the eu.j-e .implitnde of the priesthood,) the
Messiah offers sacrifices which are distinguished by him ac-
cording to the person ; yet they are such as, being born again
of his Spirit from above, are flesh of his flesh and bone of his
bones, (x, 14 ; ix, 26 ; Eph. v, 30 ; 1 Pet. ii, 5.) (3.) They
difler in the mode of their institution and confirmation. The
Levitical priesthood was " instituted after the law of a carnal
commandment ;" but that of the Messiah, after the law of a
spiritual commandment, and " the power of an endless life."
(Ileb. vii, 16.) The Levitical was instituted "without an
oath ;" but Christ's " with an oath," by which it was corrobo-
rated beyond the other, (vii, 20, 21, 28.) (4.) The fourth
difference is in the time of their institution. The T evitical
priesthood was instituted first; that of Christ, afterwards-
The first, in the times of the Old Testament : the other, in
those of the New. The former, when the church was in its
infancy ; the latter, when it had ai-rived at maturity. The
former, in the time of slavery ; the latter, in that of liberty.
XII. (5.) The fifth distinction lies in the persons discharg-
ing the functions of the priesthood. In the former, the Priests
were of the tribe of Levi, " men who had infirmities," who
were mortal and sinful, and who, therefo e, accounted it
" needful to offer up sacrifice for their own sins and for the
people's." (Ileb. vii, 28 ; v, 3.) Put the Messiah was of the
tribe of Judah, (vii, 14,) weak indeed "in the days of his
flesh," (v, Y,) but now when raised immortal from the dead
and endued with "the power of an endless life," He is "holy,
harmless, undefiled, and separate from sinners, and therefore
needeth not to offer up sacrifice for himself" (vii, 26, 27.)
(6.) We may denote a sixth difference in the end of the insti-
tution. The Levitical jDriesthood was instituted to ratify the
old covenant ; but that of the Messiah, for confirming the
ISTew. He is on this account called both " the Mediator of the
New Testament," (ix, 15,) and "the surtty of a better cove-
nant, which was established upon better promises." (viii, 6.)
(7.) They differ in their eflicacy. For the Levitical is useless
and inefiicaciouB, " not being able to take away sins, (x, 11,)
PUBLIC DISPUTATIONS. 657
(for tliey remained under the old covenant,) nor could it sanc-
tify or perfect the worshi])i)er8 in their consciences, for " it
eanctilicth only to the puritying of the flesh." (ix, 0, 10, 13.)
But the priesthood of the Messiah is efiicacious. For lie
hath destroyed sin and obtained eternal redemption, (ix, 12,
14,) He consecrates priests and sanctities the worshippers in
their consciences, and " saves them to the uttermost that come
to God by Ilim." (vii, 25.) (8.) With the Apostle we place
the eighth difference in the duration of each. IDehuW] It was
necessary that the Levitical priesthood should be abrogated,
and it was accordingly abrogated ; (viii, 13 ;) but that of the
Messiah endures for ever. For this difference between them
we have as many reasons as for the differences which we have
already enumerated.
XIII. (D.) The ninth quality by which the Messiah's priest-
hood is distinguished from the Levitical, is this, " Xow once
in the end of the world, the Messiah hath appeared to put
away sin by the sacrifice of himself ; (Ileb. vii, 2G ;) and thus
"by one offering hath He perfected for ever them that are
sanctified." (x, 14.) But the Priests after the order of Levi
" offered oftentimes the same sacrifices," through each suc-
ceeding day, and month, and year, (x, 11 ; ix, 25.) (10.)
The tenth property of the Messiah's priesthood is that of its
nature. It does not pass from one person to another. For
the Messiah has neither a predecessor nor a successor, (vii,
24, 25, 3.) But the Levitical priesthood was transmitted down
from father to son. (11.) To this we add the eleventh differ-
ence, the Messiah was the oidy person of his order. For Mel-
chizadeck was a tyye of Him, " like unto Him," but by no
means eciual with Him. (vii, 3.) But the I evitical Priests
*' tndy were many, because they were not suffered to continue
by reason ot death ;" (vii, 23 ;) and among them, some were
of superior, some of inferior, and others of equal dignity.
(12.) AVe deduce the twelfth and last distinction from the
place in -which each of them was administered. For the Le-
vitical priesthood was administered on earth, and in fact in a
certain spot peculiarly assigned to it; but though that of the
558 JAilES AEMINIUS.
Messiah commenced on earth, yet it consummated in heaven.
{ix,24.)
XIV. The ACTIONS which appertain to the priestly office of
Christ, are those of oblation and intercession, according to the
following passages : " Every high priest taken from among
men is ordained for men in things pertaining to God, that he
may offer both gifts and sacrifices for sins : (Heb. v, 1 :)
And "He ever liveth to make intercession for them." (1.)
Of the Messiah's oblation two acts are described to us : the
Jirst of which is performed on earth ; the deliveriug of his
own body unto death, and the shedding of his blood. By this
act He was consecrated or j)eifected, and opened heaven to
himself: (ix, 12 ; x, 29, 10 ; ix, 24-26 :) For \debuit\ it was
a part of his office to enter into heaven by his own blood, and
" through the veil, which is his flesh," (x, 22,) flesh indeed,
destitute of blood, that is, destitute of life, and delivered up to
death "for the life of the world," (John vi, 51,) although it
was afterwards raised up again from death to life. Tlie sec-
ond act is, the presenting of himself, thus sprinkled with his
own blood, betore the face of his Father in heaven ; and the
ofiering of the same blood. To which we must add, the sprink-
ling of this blood on the consciences of believers, that the}",
•■' being purged from dead works, might serve the living God."
(ix, 14.) (2.) Intercession is the second act of the priesthood
of Christ, which also contains the prayer of Christ for us, and
his advocacy or defence of us against the accusation with which
we are charged by the grand adversary, (vii, 25 ; Kom. viii,
34 ; 1 John ii, 1, 2.) Because the force of this intercession is
partly placed in the blood by which, not only Christ himself,
but also our consciences, are sprinkled ; the blood of Christ is
said " to speak better things than that of Abel," (Heb. xii,
24,) which cried unto God for vengeance against the frat-
ricide.
XV. The fourth part of the priesthood of Christ lies in the
RESULTS or CONSEQUENCES. That the sacerdotal office concurs
to the general effect of salvation, is aj^parent from this — that
He is called Christ by consecration, which was effected
rUB^^IC DISPUTATIONS. 559
"through sufferings," througli which He is said "to have been
made perfect," (Ileb. ii, 10,) and thus to have "become the
author of eternal salvation," (v, 0, 10,) being denominated
" au High Priest forever after tlie order of Melcliisedec."
" But Christ, because he continnetli ever, hath an unchangea-
ble priesthood : wherefore he is able also to save them to the
uttermost that come unto Ood bj'- Him." (vii, 21-, 25.) But
the particular results which flow from the sacerdotal functions,
when considered according to the two-fold act of Di/iition and
intercession, are chiefly these : From ojjlation, accrue the
reconciling of us unto God the Father, (2 Cor. v, 10,) the ob-
taining of the remission of sins, (Tlom. iii, 2-1-25,) of eternal
redemption, (TIeb. ix, 12,) and of the Spirit of grace, (Zech.
xii, 10,) the laying open of the vein for the expiation of sin,
and the disclosing of the fountain lor sprinkling, (Zech, xiii, 1,)
the removal of the curse, ((ral. iii, 13,) and the acquisition of
everlasting righteousness and of life eternal, (Dan. ix, 21.) as
well as a supreme i)Ower over all things in l^eaven and earth,
(Phil, ii, 6-10,) for his church, to whom all these blessings are
communicated : (Acts xx, 28 :) And, to sura up all in one
expression, the procuring of the entire right to eternal life,
and to all things whatsoever that are necessary either for its
being given, or for its reception. Intekcession obtains, that
we, being reconciled to God, are saved from future wrath.
(Rom. V, 9.) Christ as our intercessor offers to God, perfum-
ed with the fragrant odor of his own sacrifice, the prayers and
thanksgivings, and thus the whole rational worship which
justified persons perform to God ; (1 Pet. i, 5 ;) and he re-
ceives and turns aside the darts of accusation which Satan
hurls against believers. (R.om, viii, 3-1.) All these blessings
really flow from the sacerdotal functions of Christ ; because
he hath offered to God the true price of redemption for us, by
which lie has satisfied Divine justice, and interposed himself
between us and the Father, who was justly angry on account
of our sins ; and has rendered Him placable to us. (1 Tim.
ii, 6 ; Matt, xx, 28.) But the result jy^r accidens is a greater
[contaminatio] pollution and the demerits of " a much sorer
puuishment" from having " trodden under foot the Son of
660 JAMES AKMINroS.
God, and counted the blood of the covenant an unholy thing."
(Heb. X, 29.)
XVI. Nor is it at all repugnant to the merits and. satisfac-
tion of Christ, which belong to him as a priest and. a victim,
that God is himself said to have "loved the world and given
his only begotten Son," (John iii, 16,) to have delivered him
unto death, (Rom. iv, 25,) to have reconciled the world unto
himself in Christ, (2 Cor, v, 19,) to have redeemed us, (Luke
i, 68,) and to have treely forgiven us our sins. (Rom. iii, 25.)
For we must consider the affection of love to be two-fold in
God. The first is a love for the creature — TJie other ^ a love
for justice, united to which is a hatred against sin. It was
the will of God that each of these kinds of love should be
satisfied. He gave satisfaction to his love for the creature who
was a sinner, when he gave up his Son who might act the part
of Mediator. But he rendered satisfaction to his love for
justice and to his hatred agai?ist sin, when he' imposed
on his Son the office of Mediator by the shedding of his blood
and by the suffering of death ; (Heb. ii, 10 ; v, 8, 9 ;) and he
was unwilling to admit him as the Intercessor for sinners ex-
cept when sprinkled with his own blood, in which he might
be made [expiatiol the propitiation for sins, (ix, 12.) Again,
he satisfies his love for the creature when he pardons sins, and
that freely, because he pardons them through his love for the
creature ; although by inflicting stripes upon his Son, in which
he was " our peace," he had already rendered satisfaction to
his love for justice. For it was not the effect of those stripes
that God might love his creature, but that, while love for jus-
tice presented no hindrance, through his love for the creature
he could remit sins and bestow life eternal. In this respect
also it may with propriety be said that God rendered satisfac-
tion to himself, and appeased himself in " the Son of his love,"
XYII. It remains for us to discuss the kingly office of
Christ. We must first consider, that the Messiah, according
to the promise, was to be a King, and that Jesus of Nazareth
is a King : " I will raise unto David a righteous branch, and
a King shall reign and prosper." (Jer. xxiii, 6.) " David my
servant, shall be king over them." (Ezek. xxxvii, 24.) But
PUBLIC DISPUTATIONS. 661
he was constituted king by unction : " Yet have I anointed my
Xing upon my holy hill of Zion." (Psalm ii, 6.) On this ac-
count, the title of "the ]\[essiah" belongs to him for a cei-tain
peculiar reason. Nor should He be merely a Iving, but the
most eminent and iamous among kings : "Thy God hath an-
ointed thee with the oil of joy above thy fellows." (Psalm
xlv, 7.) " I will make him my First-born, higher than the
kings of the earth." (Ixxxix, 27.) Nay, he is the Lord and
Master of all kings : " Now, therefore, O ye kings and judges
of the earth, kiss the Son." (ii, 12.) "All kings shall fall down
before Jlim." (Ixxii, 11.) He was also to be instructed in all
things necessary for the administration of his kingdom : "Give
the King thy judgments, O God !" (Ixxii, 1.) " The Lord
shall send the rod of thy strength out of Zion." (ex, 2.) "Thou
shalt break them with a rod of iron." (ii, 9.) " The Spirit of
Jehovah shall rest upon him," (Isai. xi, 2.) God will likewise
perpetually [(Lsd/^tunwi] stand near Ilim : " With him shall
my hand be established, mine arm also shall strengthen him."
(Psalm Ixxxix, 21.) But God hath made Jesus of Nazareth
Lord and Christ, (Matt, ii, 2, 6,) " King of kings, and
Lord of lords," (Rev. xvii, 14,) " all power being given unto
Him in heaven and in earth," (Matt, xxviii, 19 ; Acts ii, 33,)
and " authority over all flesh," (John xvii, 2,) that " unto Him
every knee may bow." God also [instruxit] furnished orsup-
j^lietl liim with his AVord and Spirit, as necessary means for
the administration of his kingdom. He hath made angels also
his servants to execute his commands. (Heb. i, 6, 14.) He
stands constantly nigh to Him, " being placed at his right
liand till he has made his enemies his footstool." (1 Cor. xv,
25; Psalm ex, 1.)
XVIH. AV^e say, in one expression, concerning the quajlity
of the Messiah's kingdom, that it is a sj)iritual kingdom, not
of this world, but of that which is to come, not earthly, but
heavenly. For it was predicted, that such would be the king-
dom of the Messiah ; and such also, we assert, is the kingdom
of Jesus of Nazareth. AVe prove the first, (1.) Pecause Da-
vid and Soloint)n, and the reign of each, were types of the
Messiah and his kingdom ; for the Messiah is called David ;
36 VOL. I.
562 JAMES AEMTNIUS.
(Ezek, xxxvii, 25 ; and all the things spoken about Solomon
which are high and excellent, belong with far more justness
to the Messiah, and some of them to him alone. (2 Sam. vii,
12-16.) But earthly and carnal things are types of spiritual
and heavenly things, not being homogeneous with them. (Ps.
i, ii.) (2.) It was predicted of the Messiah, that he should
die and rise again, (Psalm xvi, 10,) that " he should see his
seed," (Isai. liii, 10,) and that he should rise again into a spir-
itual life. (Psalm ex, 3.) Therefore, that he should be a spir-
itual King, and that his kingdom also should be spiritual. (Ps.
Ixxxix, 5-8 ; xcvi, 6-9.) (3.) It was predicted that the priest-
hood of the Messiah should be spiritual, a real priesthood, and
not a typical one. Therefore, his kingdom also is of the same
description ; for there is a mutual analogy between them, ac-
cording to that expression — " Ye shall be unto me a kingdom
of priests," &c. (Ex. xix, 6.) (4.) Because the law of Moses
was to be abrogated on account of its being carnal. But the
administration of the priesthood and of the kingdom of Israel
was conducted according to that law. Therefore the kingdom
of the Messiah ought to be administered according to another
law, which was more excellent, and therefore sj)iritual. (Jer,
xxxi, 31-31.) But such as was the law, such were the King
and his kingdom. (5.) Because the gentiles were to be called
to a participation of the kingdom of the Messiah, and all of
them were to be added to it with their kings, who should still
continue as kings, and yet voluntarily serve the Messiah, (Ps.
ii, 10, 11 ; ex, 3,) who should glory in him, and in him place
all their blessedness. Nothing of this kind can be done, un-
less the kingdom of the Messiah be spiritual. (6.) Because
the Jews were to be rejected by the Messiah, for their rebell-
ion, who was unwilling to have them for his peoj)le, not to the
prejudice of the Messiah himself, but to the injury of the
Jews alone. (Mai. i, 10, 11 ; Isai. Ixv, 2, 3.) This is a strong
indication of a King and of a kingdom that are spiritual.
(7.) The same conclusion may be drawn from the excellence,
amplitude, duration, and mode of administration, of the Mes-
siah's kingdom. But the kingdom of Jesus of Nazareth is
spiritual and heavenly. For he said, " Repent, because the king-
dom of heaven is at hand." (Matt, iv, IT.) " My kingdom
PUBLIC DISPDTATI0N8. 563
is not of tliis world." (John xviii, 3G.) This may also be
shown in all those things which relate to that kingdom. For
the King is no moi-e known after the flesh, because he is be-
come spiritual by his resurrection, and is "the Lord from
heaven." (Rom. viii ; 1 Cor. xv.) His subjects are those who
are already born again, [secundum animam^ in their souls,
of his Spirit, and who shall likewise hereafter be spiritual in
their bodies, and conformed unto him. The law of the king-
dom is spiritual : for it is the gospel of God, and the prescrip-
tion of a rational and spiritual worship. (Rom. xii, 8 ; John
iv, 23, 24.) Its BLESSINGS are likewise spiritual — remission of
sins, the Spirit of grace and life eternal. The mode of ad-
MiifisTRATiON, and all its means, are spiritual ; for though all
temporal things are subjected to Christ, yet he administers
them in such a way as he knows will be conducive to the
life that is spiritual and supernatural.
XIX. The ACTS which belong to the regal office of Christ
are generally comprehended in vocation and judgment. If
we be desirous to consider these two acts more distinctly,
we may divide them into the four parts following : vocation,
legislation, the communication of blessings and the removal of
evils, and the final and universal judgment. (1.) Vocation is the
first function by which Christ, the King, calls men out of a
state of animal life and of sin, to the participation of the
covenant of grace which he has confirmed by his own blood.
For he did not find subjects in the nature of things ; (Isai.
Ixiii, 10 ;) but as it was his office by the priesthood to acquire
them for himself, so likewise as King, it is his province to call
them to him by his word, and to draw them by his Si^irit.
(Psalm ex, 1-3 ; Eph. iii, 17.) This vocation has two parts —
a command to repent and believe, (Mark i, 14, 15,) and a
promise^ (Matt, xxviii, 19, 20,) to which is also subjoined a
threatening. (Titus iii, 8 ; Mark xvi, IG.) (2.) Legislation^
which we consider in a distinct form, is the second function of
the regal office of Christ, by which he fully prescribes, to
those who have been previously called and drawn to a partici-
pation of the covenant of grace, a rule by wliich they may
live godly, righteously and soberly, and to which are also an.
&dA JAMES AEMrNTtJS.
nexed promises and threatenings. To this must be added the
act of the Iloly Spirit by which believers are rendered fit to
perform their duty. (3.) The third act is the communication
of blessings, whether they be necessary or conducible to this
animal life or to that which is spiritual, and the removal of
the opposite evils, not through strict justice, but according to
a certain dispensation, which is suited to the period of the
present life. It is according to this that God equally " send-
eth rain on the just and on the unjust," (Matt, v, 45,) and his
"judgment often begins at his own house." (1 Peter iv, lY.)
(4.) The fourth and last act is the final and universal judg-
ment, by which Christ, having been appointed by God to be
the judge of all men, will pronounce a sentence of justifica-
tion on his elect, and will bestow on them everlasting life;
but after the sentence of condemnation has been uttered
against the reprobates, they will be tormented with everlast-
ing punishments. (Matt, xxv.)
XX. To these functions it is easy to subjoin their results
or CONSEQUENCES, which exist from the functions themselves,
according to their nature ; and, at the same time, the events
which flow from the malice of men who reject Christ as their
King. Among the former are repentance, faith, and thus the
church herself, and her association with Christ her head, obe-
dience performed to Christ's commands, the participation of
blessings which are bestowed on men in the course of the pres-
ent life, immunity from evils, and lastly, life eternal. Among
the latter, are blinding, hardening, the giving over to a repro-
bate mind, the delivering unto the power of Satan, the impu-
tation of sin, the gnawings of conscience in this life, and the
feeling endurance of many evils, and, lastly, eternal death
itself. All these evils Christ inflicts as an omniscient, omnip-
otent, and inflexible judge, who loves goodness and hates sin,
from whose eyes we cannot hide ourselves, whose power we
cannot avoid, and whose strictness and rigor we are unable to
bend. May God grant, through his Son, Jesus Christ, in the
power and efficacy of the Holy Spirit, that these considera-
tions may serve to beget within us a filial and serious fear of
God and Christ our Judge. Amen 1
PUBLIC DreptrtrXTiDNS. 566
DISPUTATIOjST XY.
ON DIVINE PREDESTINATOlir.
Respondent^ William Bastingius.
I. We call this decree " PREDESTmATTON, in Greek, iTpoopjfl'fAov,
from the verb ripoopi^siv, which signifies determine^ appoint^ or
decree any thing before you enter on its execution. Accord-
ing to this general notion, predestination, when attributed to
Ood, will be his decree for the governance of all things, to
which divines usually giv^e the appellation of providence.
(Acts ii, 28 ; xvii, 26.) It is customary to consider in a less
general notion, so far as it has reference to rational cretaures
who are to be saved or damned, for instance, angels and
men. It is taken in a stricter sense about the predestination
of men, and then it is usually employed in two ways ; for it is
sometimes accommodated to both the elect and the reprobate.
At other times, it is restricted to the elect alone, and then it
has reprobation as its opposite. According to this last sig-
nification, in which it is almost constantly used in Scripture,
(Rom. viii, 29,) we will treat on predestination.
U. Predestination, therefore, as it regards the thing itself,
is the decree of the good pleas re of God in Christ, by which
he resolved within himself from all eternity, to justify, adopt
and endow with everlasting life, to the praise of his own glo-
rious grace, believers on whom he had decreed to bestow faith. ^ ^
(Eph. i; Itom. ix.)
III. The genus of predestination we lay down as a decree
which is called in Scripture npo^sfricr, " the purpose of God,"
(Rom. ix, 11,) and BeXijv ts dsXrjixaros- ©js, " the counselof God's
own will." (Eph.i, 11.) And this decree is not Ugal^ accord-
ing to what is said, " The man who doeth those things shall
live by them ;" (Rom. x, 5 ;) but it is evangelical,, and this is
the language which it holds : "This is the will of God, that
every one who seeth the Son, and believeth on him, may have
everlasting life." (John vi, 40 ; Rom. x, 9.) This decree,
666 JAMIS AEMTNIUS.
therefore, is peremptory and irrevocable ; because the [extre-
ma,'] final manifestation of "the whole counsel of God" con-
cerning our salvation, is contained in the gospel. (Acts xx,
27 ; Heb. i, 2 ; ii, 2, 3.)
IV. The Cause of this decree is God, " according to the
good pleasure" or the benevolent affection " of his own will."
(Eph. i, 5.) And God indeed is the cause, as possessing the
right of determining as he wills both about men as his crea-
tures, and especially as sinners, and about his blessings, (Jer.
xviii, 6 ; Matt, xx, 14, 15,) " according to the good pleas-
ure of his own will," by which, being moved with and in
himself, he made that decree. This " good pleasure" not
only excludes every cause which it could take from man, or
which it could be imagined to take from him ; but it likewise
removes whatever was in or from man, that could justly move
God not to make that gracious decree. (Eom. xi, 34, 35.)
V. As the foundation of this decree, we place Jesus Christ,
"^ the mediator between God and men, (Eph. i, 4,) " in whom
the Father is well pleased ;" (Matt, iii, 17 ; Luke iii, 22;) "in
whom God reconciled the world unto himself, not imputing
their trespasses unto them ;" and " whom God made to be sin
for us, that we might be made the righteousness of God in
him." (2 Cor. v, 19, 21.) Through Him " everlasting right-
eousness was to be brought in," (Dan. ix, 24,) adoption to
be acquired, the spirit of grace and of faith was to be ob-
tained, (Gal. iv, 5, 19, 6,) eternal life procured, (John vi,
51,) and all the plenitude of spiritual blessings prepared,
the communication of which must be decreed by predestina-
tion. He is also constituted by God the Head of all those
persons who will, by divine predestination, accept of [co7n-
munionem'l the equal enjoyment of these blessings. (Eph. i,
22 ; v, 23 ; Heb. v, 9.)
y I. We attribute Eternity to this decree ; because God does
nothing in time, which He has not decreed to do from all eter-
nity. For " known unto God are all his works from the be-
ginning of the world :" (Acts xv, 18 :) and " He hath chosen
us in Christ before the foundation of the world." (Eph. i, 4.)
If it were otherwise, God might be charged with mutability.
PUBLIC DISPUTATIONS. 56T
YII. Wc Bay that the object or matter of predesthiation is
two-fold — Divine things^ and Persons to whom the communi-
cation of those Divine things has been predestinated by this
decree. (1.) These Divine tuings receive from the Apostle
the general appellation of " spiritual blessings :" (Eph. i, 3 :)
Such are, in the present Ufe^ justification, adoption as sons,
(Rom. viii, 20, 30,) and the spirit of grace and adoption. (Eph.
i, 5 ; John i, 12 ; Gal. iv, 6, Y.) Lastly, after this life^ eter-
nal life. (John iii, 15, 10.) The whole of these things are
usually comprised and enunciated, in the Divinity schools, by
the names of Grace and Glory. (2.) We circumscribe the
Persons within the limits of the word " believers," which pre-
supposes sin : for no one believes on Christ except a sinner,
and the man who acknowledges himself to be that sinner.
(Matt, ix, 13 ; xi, 28.) Therefore, the plenitude of those bles-
sings, and the preparation of them which has been made in
Christ, were necessary for none but sinners. But we give the
nan'io of " believers," not to those who would be such by their
own merits or strength, but to those who by the gratuitous
and peculiar kindness of God [erant credituri] would believe
in Christ. (Horn, ix, 32 ; Gal. ii, 20 ; Matt, xi, 25 ; xiii, 11 ;
John vi, U ; Phil, i, 29.)
VIII. The form is the decreed communication itself of these
blessings to believers, and in the mind of God the pre-existent
and pre-ordained relation and ordination of believers to Christ
their Head : the fruit of which they receive through a real and
actual union with Christ their Ilead. In the present life, this
fruit is (jracious^ through the commencement and increase of
the union ; au<l in the life to come, it is glorious^ through the
complete consummation of this union. (2 Tim. i, 9, 10 ; John
i, 10, 17 ; xvii, 11, 12, 22-24 ; Eph. iv, 13, 15.)
IX. The end of predestination is the praise of the glorious
grace of God : for since grace, or the gratuitous love of God
in Christ, is the cause of predestination, it is equitable that to
the same grace the entire glory of this act should be ceded.
(Eph. i, 6 ; Rom. xi, 36.)
X. But this decree of predestination is "according to elec-
tion," as the Apostle says : (Rom. ix, 0, 11 :) This election
568 JAMES AKMINrUS.
necessarily infers reprobation. Reprobation therefore is op-
posed to predestination, as its contrary ; and is likewise called
" a casting away," (Rom. ix, 1,) " an ordination to condem-
nation," (Jude 4,) and " an appointment unto wrath." (1
Thess. V, 9.)
XI. From the law of contraries, we define reprobation to
be a decree of the wrath, or of the severe will, of God ; by
which he resolved from all eternit}^ to condemn to eternal
death unbelievers, who, by their own fault and the just judg-
ment of God, would not believe, for the declaration of his
wrath and power. (John iii, 18 ; Luke vii, 30 ; John xii, 37
40; 2 Thess. ii, 10, 11 ; Rom.ix, 22.)
XII. Though by faith in Jesus Christ the remission of all
sins is obtained, and sins are not imputed to them who be-
lieve; (Rom. iv, 2-11 ;) yet the reprobate will be compelled
to endure the punishment , not only of their unbelief, (by tlie
contrary of which they might avoid the chastisement due to
the rest of their sins,) but likewise of the sins which they have
committed against the law, being " everlasting destruction
fi'om the presence of the Lord, and from the glory of his pow-
er." (John viii, 24 ; ix, 41 ; 2 Thess. i, 9.)
XIII. To each of these decrees, that of predestination and
that of reprobation, is subjoined its execution; the acts of
which are performed in that order in which they have been
appointed in and by the decree itself; and the objects both of
the decree and of its execution are the same, and entirely uni-
form, or invested with the same formal relation. (Psalm cxv,
3; xxxiii, 9, 11.)
XIY. Great is the use of this doctrine, as thus delivered
from the Scriptures. For it serves to establish the glory of
the grace of God, to console afflicted consciences, to terrify the
wicked and to drive away their security, (1.) But it estab-
lishes the grace of God, when it ascribes the whole praise of
our vocation, justification, adoption, and glorification, to the
mercy of God alone, and takes it entirely away from our own
strength, works and merits. (Rom. viii, 29, 30 ; Ephes. i.)
(2.) It comforts afflicted consciences that are struggling with
temptation, when it renders them assured of the gracious
PUBLIC DISPUTATIONS. 569
Iboievohmtia] good will of God in Christ, which was from all
eternity decreed to them, performed in time, and which will
endure forever. (Isai. liv. 8.) It also shews, that the purpose
of God according to election stands firm, not of works, but of
Ilim that calleth. (1 Cor. i, 9 ; Eom. ix, 11.) (3.) It is ca-
pable of terrifying the ungodly ; because it teach s, that the
decree of God concerning unbelievers is irrevocable ; (Ueb.
iii, 11, 17-19;) and that "they who do not obey the truth,
but believe a lie," are to be adjudged to eternal destruction.
(2 Thess. ii 12.)
XV. This doctrine therefore ought to resound, not only
within private walls and in schools, but also in the assemblies
of the saints and in the church of God. Yet one caution
ought to be strictly observed, that nothing be taught concern-
ing it beyond what the Scriptures say, that it be propounded
in the manner which the Scriptures have adopted, and that it
be referred to the same end as that which the Scri[)tures pro-
pose when they deliver it. This, by the gracious assistance
of Go I, we think, we have done. " Unto Ilim be glory in
the church by Christ Jesus throughout all ages, world with-
out end. Amen!"
" The power of God is great, but it obtains glory from the
humble. Do not inconsiderately seek out tlie things tliat are
too hard for thee ; neither foolishly search for things which
surpass thy powera. But meditate with reverence upon those
things which God has commanded thee : for it is not requisite
for thee to see with thine eyes those things which are secret.
Do not curiously handle those matters which are unprofitable
and unv.ecessary to thy discourse : for more things are shewn
unto thee, than the human understanding can comprehend.
Ecclesiasticus iii, 20-23.
570 JAMES AEMmnis.
DISPUTATION XYI.
ON THE VOCATION OF MEN TO SALVATION.
Resjpondent^ James Bontebal.
I. The title contains three terms — vocation, men, salvation,
(1.) The word vocation denotes a total and entire act, con-
sisting of all its parts, whether essential or integral, what parts
soever are necessary for the purpose of men being enabled to
answer the Divine Yocation. (Prov, i, 24 ; Matt, xi, 20, 21 ;
xxiii, 37.) (2.) Men may be considered in a two-fold respect,
either as placed in the state of animal life without sin, or as
obnoxious to sin. We consider them here in this last respect.
(Gen. ii, 16, 17; Matt, ix, 13.) (3.) Salvation, by a Synec-
doche, in addition to vocation itself by which we are called to
salv^ation, contains also whatsoever is necessary, through the
appointment of God, for obtaining salvation or life eternal,
(Luke xix, 9 ; 2 Cor. vi, 2.)
II. We define vocation, a gracious act of God in Christ,
by which, through his word and Spirit, He calls forth sinful
men, who are liable to condemnation and placed under the
dominion of sin, from the condition of the animal life, and
from the pollutions and corruptions of this world, (2 Tim. i, 9 ;
Matt, xi, 28 ; 1 Pet. ii, 9, 10 ; Gal. i, 4 ; 2 Pet. ii, 20 ; Rom.
X, 13-15 ; 1 Pet. iii, 19 ; Gen. vi, 3,) unto " the fellowship of
Jesus Christ," and of his kingdom and its benefits ; that, be-
ing united unto Ilim as their Head, they ma^^ derive from
him life, \_sensuiri\ sensation, motion, and a plenitude of every
spiritual blessing, to the glory of God and their own salvation,
(1 Cor. i, 9 ; Gal. ii, 20 f Eph. i, 3, 6 ; 2 Thess. ii, 13, 14.)
III. The efiicient cause of this vocation is God the Father
in the Son. The Son himself, as appointed by the Father to
be the Mediator and the king of his church, calls men by the
Holy Spirit ; as He is the Spirit of God given to the Media-
tor ; and as He is the Spirit of Christ the king and the head
of his church, by whom both " the Father and the Son hith-
rUBLIO DISPUTATIONS. 571
erto work." (1 Tiess. ii, 12 ; Epbes. ii, 17 ; iv, 11, 12 ; Eev.
iii,,20 ; John v, 17.) But tliis vocation is so administered by
the Spirit, that the Holy Spirit is himself its effector : for He
[cortstitult] n])iioint8 bishops, sends forth teachers, endues them
with gifts, grants them his assistance, and obtains authority
for the word and bestows efficacy upon it. (Heb. iii, 7 ; Acts
xiii, 2 ; xx, 28 ; 1 Cor. xii, 4, 7, 9, 11 ; Heb. ii, 4.)
IV. The inly-moving cause is the grace, mercy and (phi-
lanthropy) " love of God our Savior toward man ;" (Titus iii,
4, 5 ;) by which He is inclined to relieve the misery of sinful
man, and to impart unto him eternal felicity. (2 Tim. i, 9,
10.) But the disposing cause is the wisdom and justice of
God ; by which he knows how it is proper for this vocation to
be administered, and wills it to be dispensed as it is lawful
and benefittine; ; and from which is formed the decree of his
will concerning the administration and its mode. (1 Cor. i,
17, 18.)
Y. The external cause, which outwardly moves God, is
Jesus Christ by his obedience and intercession. (2 Tim. i, 9.)
But the instrumental cause is the word of God, administered
by means of men, either through preaching or writing, which
is the ordinary method ; (1 Cor. xii, 28-30 ; 2 Thess ii, 14 ;)
or without human assistance, when the word is immediately
proposed by God inwardly to the mind and the will, which is
extraordinary. And this is in fact both the word of the law
and that of the Gospel, which are subordinate in the operations
apjwrtioned to each other.
YI. The matter or subject of vocation is mankind constituted
in the animal life ; men worldly, natural, animal, carnal, sinful,
alienated from the life of God, and dead in sins ; and therefore
UNWORTHY to be Called, and \inepti., unapt,] unfit to answer to
the call, unless by the gracious \dignatinne\ estimation of God
they be accounted worthy, and by his powerful operation they
be rendered fit to comply with the vocation. (Matt, ix, 13 ;
Titus ii, 12 ; Eph. ii, 11, 12 ; iv, IT, 18; v, 14 ; John v, 25 ;
vi, 44; Matt, x, 11-13 ; Acts xvi, 14.)
YH. The form of vocation is ])laced in the very administra-
tion of the word and of th.) Holy Spirit. God hath instituted
572 JAMES AKMmnjs.
this administration so, as He knows to be suitable and becom-
ing to himself, and to his justice tempered with mercy in.
Christ ; always reserving to himself the full and free power
of not employing, for the conversion of men, all the methods
which are possible to himself according to the treasures of his
wisdom and power, and of bestowing unequal grace on those
who are [in every respect] equals, and equal grace on those
who are unequal, nay, of employing greater grace on those
who are more wicked. (Rom. ix, 2i-26; x, 17-21; xi, 25,
29-33 ; Ezek. iii, 6 ; Matt, xi, 21, 23.)
VIII. But in every vocation [terminus a quo et ad quern]
the point of commencement, and that of termination, come to
be considered. The j?oint of commencement, whence men are
called by divine vocation, is not only the state of this animal
life, but likewise that of sin and of misery on account of sin,
that is, out of guilt and condemnation. (1 Pet. ii, 9 ; 2 Pet.
i, 4; Ephes. ii, 1-6 ; Eom. vi, 17, 18.) The point of termi-
nation is, First, the state of grace, or a participation of super-
natural good and of every spiritual blessing, during the pres-
ent life, in Christ, in whom resides a plenitude of grace and
truth ; and, Afterwards, the state of glory, and [consumma-
tani] the perfect fruition of God himself. (Eph. i, 3, 4 ; John
i, 14, 16 ; Rom. viii, 28-30.)
IX. The proximate end of vocation is, that they who have
been called answer by faith to God and to Christ who give the
call, and that they thus become [J^cederati] the covenanted
people of God through Christ the Mediator of the New Cove-
nant ; and, after having become believers and parties to the
covenant, that they love, fear, honor, and worship God and
Christ, render in all things obedience to the divine precepts
" in righteousness and true holiness," and that by this means
they " make their calling and election sure." (Pro v. i, 24 ;
Heb. iii, 7 ; Rev. iii, 20 ; Eph. ii, 11-16 ; Titus iii, 8 ; Deut.
vi, 4, 5 ; Jer. xxxii, 38, 39 ; Luke i, 74, 75 ; 2 Pet. i, 1, 10.)
X. The remote end is the salvation of the elect and the
glory of God, in regard to which the very vocation to grace is
a means ordained by God, yet through the appointment of
God it is necessary to the communication of salvation. (Phil.
PUBLIC DISPUTATIONS. 573
i, G ; E])li. i, 14.) But the answer by which obedience ia
yielded to this call, is the condition Avliich, through the ap-
pointment of God, is also requisite and necessary for obtaining
this end. (Prov. i, 24-26 ; Acts xiii, 46 ; Luke vii, 30.) The
glory of God^ who is supremely wise, good, merciful, just and
powerful, i^ so luminously displayed in this communication
both of his grace and glory, as deservedly to raise into raptur-
ous admiration the minds of angels and men, and to employ
their loosened tongues in celebrating the praises of Jehovah.
(Eev. iv, 8-11 ; v, 8-10.)
XI. Vocation is partly external, partly internal. External
vocation is by the ministry of men, who propound the word
of the law and of the gospel, and who are on this account
called " workers together with (lod, planters, waterers, build-
ers, and ministers by whom the [members of the] church be-
lieve." (1 Cor. i, 5-9 ; iii, 3-6.) Internal vocation is by the
ojjeration of the Holy Spirit illuminating the mind and affect-
ing tlie heart, that serious attention may be given to those
things which are spoken, and that [^Jides] faith or credence
may be given to the word. The efficacy consists in the con-
currence of both the internal and external vocation. (Acts
xvi, 14 ; 2 Cor. iii, 3 ; 1 Pet. i, 22.)
XII. But that distribution is not of a genus into its species,
but of a whole into its parts, or of the entire vocation into
partial acts which concur to produce one conclusion — which is,
obedience yielded to the call. Hence an assemblage, or con-
gregation of those who are called, and of those who answer to
th -■ call, is denominated " the Church ;" (1 Cor. iii, 5, 6 ;
Tiom. i, 5 ;) which is itself, in the same manner, distinguished
into the visible and the invisible — the vuihle, that " maketh
confession with the mouth," and the invisible^ " that believeth
with the heart." (Rom. x, 10.) As man liimself is likewise
distinguished into " the outward" and " the inward." (2 Cor.
iv, 16.)
XIII. But we must be cautious, lest with [spiritualihus] the
mystics and the enthusiasts, we consider the word which is
propounded by the ministry of men as only preparatory ; and
believe that another word ifl inwardly employed, which is Icon-
574: JAMES AEMINIUS.
summatoriunil perfective, or, (wbicli is the same thing,) lest
we suppose, that the Spirit by his internal act illuminates the
mind into another knowledge of God and Christ, than that
which is contained in the word outwardly propounded, or that
lie affects the heart and the soul with other [sensihus] mean-
ings, than those which are proposed from the very pame word.
(1 Pet. i, 23, 25 ; Eom. x, 14-17 ; 2 Cor. iii, 3-6 ; 1 Cor.
XV, 1-4.)
XI Y. The accidental result of vocation, and that which is
not of itself intended by God, is the rejection of the word of
grace, the contemning of the divine counsel, the resistance
offered to the Holy Spirit. The proper and per se cause of
this result is, the malice and hardness of the human heart.
But this result is, not seldom, succeeded by another, the just
judgment of God, avenging the contempt shewn to his word
and call, and the injury done to his Holy Spirit ; and from
this judgment arise the blinding of the mind, the hardening of
the heart, "the giving over to a reprobate mind," and "the
delivering unto the power of Satan." (Acts xiii, 46 ; Luke
vii, 30 ; Acts vii, 51 ; 2 Thess. iii, 2 ; 2 Cor. iv, 4 ; Psalm
Ixxxi, 11-14 ; Isai. Ixiii, 10 ; vi, 9, 10 ; John xii, 37-40.)
XY. But, because " known unto our God are all his works
from the beginning of the world," (Acts xv, 18,) and as God
does nothing in time which He has not decreed from all eter-
nity to do, this vocation is likewise instituted and administered
according to God's eternal decree. So that what man soever
is called in time, was from all eternity predestinated to be
called, and to be called in that state, time, place, mode, and
with that efficacy, in and with which he was predestinated.
Otherwise, the execution will vary from the decree ; which
charge of mutability and change cannot be preferred against
God without [noxani] producing mischievous effects. (Ephes.
iii, 5, 6, 9-11 ; James i, 17, 18 ; 2 Tim. i, 9.)
PUBLIC DI8PDTATI0K8. 575
DISPUTATION XYII.
ON KEPENTANCE.
Hes^xmdent,, Henry Kiellius.
As in succeeding Disputations are discussed Faith, and Justification through
Faith, the order which has hitherto been observed requires us now to treat on
Repentance without which we can neither have fellowship with Christ, nor be
made partakers of his righteousness,
1. TiiE matter on which we are at present treating, is usually
enunciated in the three Latin words, resipiscentia^ pcenitenfia,
and co7iversio, repentance, penitence and conversion. The
Greek word, I\L-ravoia, " change of mind after reflection,"
answers to the first of these terras; MeTaixsXsia^ " regret on
account of misdeeds," to the second ; and E^ig-po^r)^ " a turning
about, a return," to the third. On this subject the Hebrews
frequently employ the word nHTOn " ^ returning," as corres-
ponding with the third of the preceding terms ; and the word
DnD ^^' n)2nD which expresses the sense of the second. But
though these words are, according to the essence and nature
of the thing, synonymous, yet each of them signifies a particu-
lar formal conception. The First, repentance, is a conception
of the understanding ; the Second, peiiitence, a conception of
the afi*ections or passions ; and the Third, conversion, is a
conception of an action resulting from both the others. The
general term, therefore, comprises the understanding, the afiec-
tions, and an ulterior act resulting from both the preceding.
The First signifies a change of mind after any thing has been
done ; and, after the commission of evil, a change of mind to
a better state. The Second expresses grief or sorrow of mind
after a deed ; and, after an evil deed, " sorrow after a godly
sort," and not " the sorrow of the world," although the word
is sometimes thus used even in the Scriptures. The Third
denotes conversion to some thing, from which aversion had
been previously formed. And, in this discussion, it is that
convereion which is from evil to good j from sin, Satan and the
576 JAMES ARMINIUS.
world, to God. The First comprehends a disapproval of evil
and an approval of the opposite good. The Second comprises
grief for a past evil, and an affection of desire towards a con-
trary good. The Third shews an aversion from the evil to
which it adhered, and a conversion to the good from which
it had been alienated. But these three conceptions, according
to the nature of things and the command of God, are so inti-
mately comiected with each other, that there cannot be either
true and right repentance, penitence, or conversion, unless
each of these has the other two united with it, either as prece-
ding it, or as succeeding.
II. According to this distinction of the various conceptions,
have been invented different definitions of one and the same
thing as to its essence. For instance, " repentance is a change
of mind and heart from evil to good, proceeding from godly
sorrow." It is also " sorrow after the commission of sin on
account of God being offended, and through this sorrow a
change of the whole heart from evil to good." And " It is a
true conversion of our life to God, proceeding from a sincere
and serious fear of God, which consists in the mortification of
our flesh and of the old man, and in the quickening of the
Spirit." We disapprove of none of these three definitions,
because in substance and essence they agree among themselves,
and, sufficiently for [the purposes of] true piety, declare the
nature of the thing. But a more copious definition may be
given, such as the following: "Eepentance, penitence, or
conversion is an act of the entire man, by which in Ids under-
standing he disapproves of sin universally considered, in his
affections he hates it, and as perjjetrated by himself is sorry
for it and m the whole of his life avoids it. Bj^ which he
also in his understanding approves of righteousness, in his
affections loves it, and in the whole of his life follows after it.
And thus \a,vertit'\ he turns himself awa}'- from Satan and the
world, and \convertit~] returns unto God and adheres to Him,
that God may abide in him, and that he may abide in God."
III. We call repentance " the act of man," that we may
distinguish it from regeneration, which is "the act of God."
These two have some things in common, are on certain points
PUBLIC DISPUTATIONS. 577
in affinity ; yet, in reality, according to the peculiar nature
which each of them possesses, they arc distinct ; though, ac-
cording to their subjects, they are not separated. We add
that it is " the act of the entire man :" for it is his act with
regard to the entire mind or soul, and all its faculties ; and
M-ith regard to the hody as it is united to the soul, and is an
organ or instrument subjected to the pleasure and command
of the soul, (1 Kings xviii, 37 ; Rom. xii, 1, 2.) It is an act
which concerns the whole life of man as it is rational, and as it
was born [(:q)ta^^ with an aptitude to tend towards sin and tow-
ards God, and to turn aside Irom either of them. It consists of the
undei'standing, the affections, the senses, and motion, and con-
curs with all these conjointly, though subordinately,to [the pro-
duction of] repentance, penitence or conversion. (1.) In this
act, the UNDERSTANDING pcrfomis its office both by a general
[cBstimatione] appreciation of its value and by its particular
approbation and disapprobation. (2.) The affections or pas-
sions j)erform theirs, as they are e^i^u,ariT(xo?, coneiipiscible^ by
loving, hating, mourning and rejoicing ; and as they are
5jfio£i()y),c, irascible^ by being angry, zealous, indignant, fearful,
and hopeful. (Ephes. iii & iv.) (3.) The senses, both internal
and external, perform their office by their aversion from unbe-
coming objects, and by their conversion to those which are
suitable and proper. (Rom. vi, 13, 19.) (4.) Lastly, the mo-
tions of the tongue, hands, feet, and of the other members of
the body, perforin their office by removal from things unlaw-
ful and inexpedient, and by their application to those which
are lawful and expedient.
IV. The object of repentance is the evil of unrighteousness
or of sin, (considered both universally, and as committed by
the penitent himself,) and the good of righteousness. (Psalm
xxxiv, 15; Ezek. xviii, 28.) The evil of unrighteousness is
first in order, the good of righteousness is first in dignity.
From the former, repentiince has its commencement ; in the
latter, it terminates and rests. The object may be considered
in a manner somewhat different ; for, since we are command-
ed [convcrii] to return to God, from whom we had turned
away, God is also the object of conversion and repentance, as
37 YOL. L
578 JAMES AKMINIUS.
he is the hater of sin and of evil men, the lover of righteous-
ness and of righteous men, good to those who repent, and
their chief good, and, on the contrary, the severe avenger and
the certain destruction of those who persevere in sin. (Mai. v,
T ; Zech. i, 3 ; Deut. vi, 5.) To this object, may be directly
opposed another personal object, the devil, from whom by re-
pentance we must take our departure. (Ephes. iv, 27 ; James
iv, T.) To the devil may be added an object wliich is an ac-
cessary to him, and that is, the world, of which he is called
" the prince," (John xii, 31 ; xiv, 30,) both as it contains
within it arguments suitable for Satan to employ in seduction,
Buch as riches, honors and pleasures, (Luke iv, 5, 6 ; 1 John
ii, 15, 16,) and as it renders to the devil something that re-
sembles personal service. (Rom. vi, 9, 7.) In both these meth-
ods, the world attracts men to itself, and detains them after
they are united to it. From it, also, we are commanded to
turn away. Nay, man himself may obtain the province of
an object opposed to God / and he is commanded to separate
himself from himself, that he may live not according to man,
but according to God. (Ephes. iv, 22 ; Col. iii, 9-17 ; Rom.
vi, 10-23.)
Y. The primary efficient cause of repentance is God, and
Christ as he is through the Spirit mediator between God and
man. (Jer. xxxi, 18 ; Ezek. xxxvi, 25, 26 ; Acts v, 31 ; xvii,
30.) The inly moving cause is the goodness, grace, and phi-
lanthropy of God our creator and redeemer, who loves the sal-
vation of his creature, and desires [dedarare] to manifest the
riches of his mercy in the salvation of his miserable creature.
(Rom. xi, 6.) The outwardly moving cause, through the mode
of merit, is the obedience, the death and the intercession of
Christ ; (Isai. liii, 5 ; 1 Cor. i, 30, 31 ; 2 Cor. v, 21 ;) and,
through the mode of moving to mercy, it is the unhappy con-
dition of sinners, whom the devil holds captive in the snares
of iniquity, and who will perish hy their own demerits accord-
ing to the condition of the law, and necessarily according to
the will of God manifested in the gospel, unless they repent.
(John iii, 16 ; Ezek. xvi, 3-63 ; Luke 2dii, 3, 5 ; Isai. xxxi,
PUBLIC DISPUTATIONS. 579
C; Jer, iii, 1-i ; Psalm cxix, 71 ; iu the prophets passim,'
Kom. vii, C, 7.)
VI. The proximate, yet less principal cause, is man him-
self, convoi-ted and converting himself by the power and effi-
cacy of tiie grace of God and the Spirit of Christ. The ex-
ternal cause inciting to repent is the miserable state of the
sinners who do not repent, and the felicitous and blessed state
of those who repent — whether such state be known from the
law of JMoses or from that of nature, from the gospel or from
pei-sonal experience, or from the examples of other persons who
Imciderunt in] have been visited with the most grievous
plagues through impenitence, or who, through repentance,
have been made partakers of many blessings. (Rom. ii, 5 ;
Acts ii, 37.) The internal and inly moving cause is, not only
a consciousness of sin and a sense of misery through fear of
the Deity, who has been offended, witli a desire to be deliver-
ed from both, but it is likewise [an incipient] faith and hope
of the gracious mercy and pardon of God.
VII. The instrumental causes which God ordinarily uses
for our conversion, and by which we are solicited and led to
repentance, are the law and the gospel. Yet the office of
each in this matter is quite distinct, so that the more excel-
lent province in it is assigned to the gospel, and the law acts
the part of its servant or attendant. For, in the first place,
the very command to repent is evangelical ; and the promise
of pardon, and the peremptory threat of eternal destruction,
unless the man rei)ents, which are added to it, belong pecu-
liarly to the gospel. (Matt, iii, 1 ; Mark i, 4 ; Luke xxiv, 47.)
But the law proves the necessity of repentance, by convincing
man of sin and of the anger of the offended Deity, from
which conviction arise a certain sorrow and a fear of punish-
ment, which, in its commencement is servile or slavish solely
through a regard to the law, but which, in its progress, be-
comes a filial fear through a view of the gospel. (liom. iii,
13, 20 ; vii. 7.) From these, also, proceed, by the direction
[loco motives] of an inducement to remove, or repent, a ceiiain
external abstinence from evil works, and such a performance
580 JAMES AEMINItrS.
of some righteousness as is not hypocritical. (Matt, iii, 8 ; vii,
17 ; James ii, 14-26.) But as the law does not proceed be-
yond " the ministration of death and of the letter," the ser-
vices of the gospel here again become necessary, which ad-
ministers the Spirit, by whose illumination, inspiration and
gracious and eflBcacious strengthening, repentance itself, in its
essential and integral parts is completed and perfected. Kay
the very conviction of sin belongs in some measure to the
gospel, since sin itself has been committed against the com-
mand both concerning faith and repentance. (Mark xvi, 16 ;
John xvi, 8-15.)
VIII. There are likewise other causes aiding or auxiliary to
repentance, some of which are usually employed by God
himself, and others of them by those who are penitent. (1.)
For God sometimes sends the cross and afflictions, by which,
as [stimulis] with goads, he excites and invites to repentance.
At other times, he visits them with the contrary blessings,
that he may lead them, after having been invited, by good-
ness and lenity to repentance. (1 Cor. xi, 32 ; Jer. xxxi, 18 ;
Psalm Ixxx & Ixxxv.) (2.) The causes employed by peni
tents themselves are watching, fasting, and other corporeal
chastisements, as well as prayers, which are of the greatest
efficacy in obtaining and performing repentance. The other
causes employed by men are likewise serviceable in exciting
the ardor of these prayers. (Psalm cxix ; Rom. ii, 4 ; v, 3, 4 ;
xii, 11, 12.) It is possible for this relation to exist between
these auxiliary and the preceding instrumental causes, (§ VII,)
that the auxiliary causes are subservient to the instramental,
since they excite men to a serious and assiduous meditation on
the law and the gospel, and by the grace of God obtain yet
more and more a right understanding of both.
IX. The form of repentance is the uprightness of the turn-
ing away from evil, and of the return to God and to righte-
ousness. It is conformed to the rule of the divine command,
and [informatd] is produced by an assured faith and hope of
the divine mercy, and by a sincere intention to turn away and
to return. As the penitence of Saul, Ahab and Judas was
destitute of this uprightness, it is unworthy to be reckoned
PUBLIC DISPUTATIONS. 581
under this title. (1 Sam. xv. 24, 25 ; 1 Kings, xxi, 27 ; Matt,
xxvni, 3.) But since the mind of the penitent is conscious to
itself of this rectitude, or uprightness, no necessity exists for
such a man anxiously and solicitously to examine whether it
be so great, either intensively, extensively, or appreciatively,
as the rigor of justice might demand.
X. The fruits of repentance, which may also have the rela-
tion of ends, are, (1.) 0)i the ■p^^^i of God^ the remission of
sin according to the condition of the covenant of grace in
Christ, and on account of his obedience, and through faith in
him. (Luke xxiv, 47 ; Acts v, 31 ; Rom. iii, 24. (2.) On our
part^ the fruits are good works, which are " meet for i*epent-
ance," (Matt, iii, 8 ; Luke iii, 8,) and " which God foreordain-
ed," that believers and penitents, who are " created in Christ
Jesus unto good works, should walk in them." (Ephes. ii, 10.)
Tlie ultimate end is the glory of God the Redeemer, wlio is at
once just and merciful in Jesus Christ our Lord. (Rev. xvi, 9.)
It results not only from the gracious and efficacious act of God,
who bestows repentance, and converts us to himself; but like-
wise from the act of the penitents themselves, by which turn-
ing themselves away from sins, and returning to God, they
*' walk in newness of living" all the days of their life. It also
results from the very intention of repentance itself.
XI. The parts of repentance, as is abundantly evident from
the preceding Theses, according to its two boundaries, (both
that from which it commences, and that towards which it pro-
ceeds and in which it terminates,) are two, an aversion or
turning away from the Devil and sin, and a conversion or
returning to God and righteousness. (Psalra xxxiv, 14 ; Jer.
iv, 1.) They are united together by an indissoluble connec-
tion ; but the former is preparatory to the latter, while the
latter is perfective of the former. The Papists, however, make
penitence to consist of three parts; and seem to derive greater
pleasure from employing th^ word penitence about this matter,
than in the use of the terms repentance and conversion. Their
three parts are, the contrition of the heart, the confession of
the mouth, and the satisfaction of the work; about which we
make two brief affirmations. (1.) If these be received as
582 JAMES ARMINnjS.
parts of tlie penitence wliicli is necessary before God, then no
contrition can be so great, either intensively or appreciatively,
as to be in any wise either meritorious or capable of obtaining
remission of sins. No confession of the mouth, not even that
which is made to God, (provided the confession of the heart
only be j^resent,) is necessary to receive remission ; much less
is the confession which is made to any man, even though he
be a i^riest. And there is no satisfaction, except the obedi-
ence of the passion of our Lord Jesus Christ, by which the
justice of God can be satisfied either for sin or for its punish-
ment, even for the very least of either. (Acts iv, 12 ; Ileb.
X, 10, 14 ; 1 Cor. i, 30.) (2.) If these be received as parts
of the penitence to which, before the church, that man sub-
mits who has injured her by scandal, that he may render her
satisfaction and may [serviat^ contribute to her edification ;
then indeed those words, [contrition, confession and satisfac-
tion,] may bear an accommodated sense, and such a distribu-
tion of them may be useful to the church.
XII. Ihe Contrary to repentance is impenitence, and a per-
Unacious perseverance in sinning : of which there are two de-
grees, one the delay of penitence, the other Jifial impenitence
unto death. The latter of them has a certain expectation of
eternal destruction, even according to the most merciful will
of God revealed in Christ and in the Gospel ; lest any one
should persuade himself, that the devils themselves, and men
who have passed their lives in impiety, will at length experi-
ence the mercy of God. The former of them, the delay of
penitence, is marvellously dangerous, for three reasons : (1.)
Because it is in the power and hand of God to make even the
delay of a single hour to be a final impenitence, since to Him
belongs the domhiion and lordship over our life and death.
(2.) Because after a habit of sinning has been introduced by
daily exercise, a man is rendered avaitf^Tjroff, incapable of feel-
ing, and his conscience becomes " seared with a hot iron." (1
Tim. iv, 2.) (3.) Because, after the gate of gi^ace has by the
just judgment of God been closed on account of a malicious
continuance in sins, no passage is open for the Spirit, who is
necessarily the author of repentance. Therefore let these
rUBLIO DISPUTATIONS. 683
words always resound in our ears, " To-day if ye will hear hia
voice, harden not your hearts." (Ileb. iii, 7, 8 ; Psalm xcv, 7,
8.) And this exhortation of the Apostle, " Work out your
own salvation with fear and trembling : for it is God who
worketh in you both to will and to do of his good pleasure."
(Phih ii, 12, 13.) May this be graciously granted to us by
God the Father of mercies, in the Son of his love, by the Holy
Spirit of both of them. To whom be praise and glory forever.
Amen.
C0K0f,LAEIES.
It is not a correct saying, that " to those who relapse after
having been baptized, penitence is a second plank [for their
escape] after shipwreck."
Tliose persons act harshly who, from the example of God
not pardoning sins except to him that is penitent, refuse to
forgive their brother uuless he confesses his fault, and earn-
estly begs pardon.
DISPUTATION XYin.
ON THE CnURCn AND ITS HEAD.
Respondent^ Geeard, the son of Helmichius.
Ah it is of the greatest utility to hold a right belief about the church of God
and its Ilmd, and an there is at present a great controversy between the Orthodox
and the Papists respecting this matter, it appears to us that %ce shall not be un-
projitably occupied, if we treat of the Church and of its Head, in a few Theses.
I. The Church, ecclesia^ is a word of Greek origin, used in
tlie Greek vei-sicjn <»f the Old Testament fur tlie Hebrew word
^n^5 "the assembly;" (Deut. xxiii, 2; Judges xx, 2 ;) and
properly signifies a "congregation of pei'sons called out," from
the very etymology of tlie word and from the most frequeat
584 JAMES AEMINTUS.
usage of the Sacred writings, without any distinction of the
small or the great number of those who belong to such an as-
semblage. For sometimes it signifies the universal assembly
of all those who have been called out; (Acts xx, 28 ; Ephes.
i, 22 ;) at other times, an extraordinary multitude ; (Acts ii,
41, 47 ;) and at other times, only a few persons, comprised in
a single family. (Rom. xvi, 5.) This diversity in its applica-
tion is made on account of one essential reason in all of them;
and as this reason belongs equally to an assembly of few per-
sons, of many, and of all, these several assemblages equally
partake of the name of " the church," with this difference
alone, that a congregation consisting of numerous members
is called a greater churchy but not more a churchy according
to the axiom of the Logicians, " A substance does not receive
more and less.
II. According to this very general notion the church of God is
defined, " A congregation of men called forth by G-od, out of
their own nature, into the supernatural dignity of adoption as
sons of God to his glory, and to those who answer this call of
God." For the act of vocation, as proceeding from God who
calls, and as properly received by those who are called, com-
pletes his church. Under this definition are likewise compre-
hended those angels who are called in Scripture " the elect ;"
(1 Tim. V, 21 ;) whether they be considered as an assembly
separated from men, or as belonging to one church with men.
(Psalm Ixviii, 17 ; Jude. 14 ; Eev. v, 11 ; Heb. xii, 22.) Ac-
cording to this notion, the church, embracing all, is especially
called " Catholic." But omitting any further mention of an-
gels, about whose vocation the Scriptures speak sparingly, we
will contemplate the church as consisting of human beings.
We must here consider men in two respects — according to the
primeval state in which they were created after the image of
God, and in reference to their fall from that state into corru]3-
tion and misery.
III. 1. Because, when men are considered in their primi-
tive state, they were created to be not only what they actually
were, but likewise to be elevated to a state of higher felicity,
agreeing with the image of God ; bearing the impress of
PULLIO DISPUTATIONS.
585
wliicli, as cliildren they resembled their ITeavcnly Father ;
(Cien. i, 27 ; Luke iii, 38 ;) tliereforc, in this state, theirs Avas
the callino; forth, by which they were called out from nature
and natural felicity to partake of the fruit of Divine adoption,
by the observance of the law which had been imposed on
them, and which had been sanctioned by the promise of a life
of blessedness assured to them through the sacrament of the
tree of life, (Gen, ii, 9, 10,) and by a threat of death. They
were therefore the church of God, neither redeemed by the
blood of Christ, nor formed anew by regeneration of the Spirit,
nor by a new creation, but they were instituted as a church by
the primitive creation of God, and formed by a vocation ac-
cording to the legal covenant,
IV. Before the fall, this church in reality consisted only of
our first parents, Adam and Eve ; but in [pote7iiia] capacity
it embraced the whole of the human race that were included
in their loins, and that were afterwards to proceed from them
by natural propagation. This was done by God's constant
and perpetual ordinance, according to which he included all
their posterity in the covenant into which He had entered with
the parents, provided the parents continued in this covenant.
(Gen, xvii, 7 ; Rom. v, 12, 14.) And in this respect, the
church before the fall may take to itself the epithet of '' Cath-
olic." But, as a promise of the remission of sins was not an-
nexed to this covenant, w^hen our first parents transgressed this
law, Avhich had been imposed as a trial of obedience, they fell
from the covenant and ceased to be the church of God, (Jer.
xi, 3,) they were expelled from the tree of life and out of Par-
adise, the symbols of life eternal and [domicilii] of the place
in which it was to be enjoyed, and were thus by nature ren-
dered "children of wrath." (Gen. iii.)
V. 2. Wherefore, if a church was to be ajjain collected
from among men, it was to be called out from that state of sin
and misery ; but it was to be collected through the decree of the
gracious mercy of God. lie therefore employed such a mode of
calling the members forth as was agreeable to that state, that is,
the institution of a new and gracious covenant, as the word ia
used in the writings of the evangelists. (Jer. xxxi, 33 ; Matt.
586 JAMES AKMINIUS.
xxvi, 28.) This covenant exhibits remission of sins ratified by
the blood of the Mediator, Christ the only begotten Son of God,
and the Spirit of grace through faith in Him. (Heb. ix, 15 ;
Gal. iii, 2, 5 ; iv, 19.) To a participation in this covenant
men have been called " in divers manners," according to the
economy of time most wisely [distHbutairi] arranged by God.
First, by the declaration or solemn promise of the blessed
seed, (Gen. iii, 15 ; Rom. i, 2,) when the heir was by appoint-
ment constituted an infant : wherefore He was also to be de-
tained for a time under the preparatory discipline of the law
economically repeated. Afterwards, by that full manifesta-
tion in the Gospel, when, according to " the time appointed
of God the Father," the heir had arrived at maturity. (Gal.
iv, 1-4; Matt, xi, 11-13.)
YI. But this economic distinction, and this diversity in the
method of calling forth, do not make a double and in substance
a different church. For it is one and the same [horno] person
that is an infant and afterwards a full-grown man, not distin-
guished except with regard to age and advancement accord-
ing to increased age. But the whole church, both before and
after Cln-ist, is called one heir, (Gal. iv.) The whole church,
collected together from among the Jews and the Gentiles, is
also called " one new man ;" and not from those Jews only
who lived after the advent of Christ, but likewise from those
wdio lived prior to his coming, when the Gentiles "were with-
out Christ," being then aliens from the commonwealth of Israel,
and strangers from the covenants of promise." (Eph. ii, 12
15.) The church is one cit}', the heavenly Jerusalem, " the
mother of all" those who are blessed with faithful Abraham,
and who, " as Isaac was, are the children of promise." (Gal.
iv, 26-28.) It is also one house of God founded upon Christ
the chief corner-stone, which has been laid in a foundation the
most firm and stable, through the preaching not only of the
apostles, but likewise of the prophets, (Eph. ii, 20-22,) to the
latter of whom also belong Abraham, Isaac and Jacob, as well
as Moses himself, who according to the authority of the prom-
ise was a son, (Heb. xi, 24-26,) although a servant in the
PUBLIC DISPUTATIONS.
68T
hoiir^e with regard to the economical legislation which was ad-
ministered by his hands, (iii, 4.)
A^IL This assembly being distinguished in tlie manner al-
ready described, by the names of " the one heir" and " the
one new man," of " the one city" and " the one house
of God," is in the most ample signification and in the wi-
dest latitude called " the Catholic Church," collected togeth-
cr from among men of every period and nge from the first .
promise oftlie seed of the woman to tlie end of the world, and
of all places; men who have been called forth to the partici-
pation of the grace of God, and to the service of his glory;
and who are obedient to this Divine calling, (lleb. xi ; xii,
22-24.) It is distributed into two integral members, each of
which is homogeneous and similar to the whole ; that is, into
the church lefm'e Christy and that after Ilim : (Gal. iv, 1-4 ;
Heb. xi, 40 :) But as a discussion upon their agreement and
difierence will be a labor rather too prolix, we will not enter
into it on this occasion : omitting therefore the peculiar con-
sideration of that which was before Christ, our further atten-
tion shall be directed to that which is specially called
" Christian," yet not to the entire exclusion of the other.
YIII. We may be permitted, therefore, to define the Chris-
tian chm-ch, " A congregation of believers, who have been cal- "9(
led by the saving vocation of God from the state of corruption
to the dignity of the sons of God through the gospel, and are
by a tnie faith ingrafted into Christ, as living membei-s are to
the Head, to the praise of the glorious grace of God. (Matt.
V, 15, IG ; Acts iv, 31 ; 1 Pet. ii, 0 ; v, 10 ; Rom. viii, 28-30 ;
vi, 5 ; Eph. iii, 17 ; v, 30.) This, as a general definition, be-
longs to every congregation of believei-s, whether it be small
or large; it also a])pertains to the Catholic church, which con-
tains the entire number of believers from the time when Christ
came into his kingdom unto the consummation of all things :
which universal company we properly describe, if wo add these
few words to the previous description, " Of all the l)eliever3
who have been called out from every tongue, tribe, people,
nation and vocation," &c. From this it is ap})arent, that the
Catholic or universal church diffei-s from particular churches
588 JAMES AKMINrUS.
in nothing which relates to the substance of the church, but
solely in its amplitude : an argument which ought to be dili-
gently observed in our controversy with the Papists.
IX. The efficient cause of the church, that both produces
her by regeneration and preserves her by daily education, and
that perfects her by an immediate union of her to himself, is
God the Father, in his well beloved Son Jesus Christ, by the
Spirit of Christ who is the Redeemer and the Head of the
church. (2 Tim. i, 9 ; 1 Pet. i, 12.) We view the gospel as the
instrument, that is, " the incorruptible seed by which the
church is born again." (1 Pet. i, 23, 25.) Hence those persons
also whom God appointed to be ministers of the Gospel, were
the instrumental causes, and are called "co-operators," or
" workers together with God," of whom some are employed in
laying the foundation, others in raising the superstructure. (1
Cor. iii, 5, 10 ; Eev. xv, 18-21 ; Eph. ii, 20.) They are indeed
the founders of many particular churches, by their oral preach-
ing ; but by their writings [oonsignatam] which have been de-
livered down to us, they are the founders of all churches and of
the whole Catholic church ; on this account the entire church
of Christ is called Apostolical.
X. We call the act of this cause that produces the church,
and preserves her, [evocacio] " a calling forth," This word
includes, first, the point from which a commencement is made
to that in which it terminates, and, then, the means by which
men proceed from the one to the other. (1.) The point of
commencement is the state of sin and misery, in which state,
a sinner without the law [acquiescit~\ is at ease and flatters
himself; but to which a sinner is averse who is under the law
through the vocation previously administered by the legal
spirit, that is, the spirit of bondage, and from which he de-
sires to be delivered. (Matt, ix, 13 ; xi, 28 ; Rom. vii.) The
point of termination is the dignity of being adopted as the
sons of God, which, also, with respect to the desire of those
who have been called forth, may be fitly denominated their
end. (2.) The means by which men proceed from the one
point to the other, is faith in Christ, by which we obtain this
dignity, and are " translated from the kingdom of darkness
PUBLIC DISPUTATIONS. 589
into the kingdom of light" and of the Son of God, through
the decree of divine predestination. (Jer. i, 12 ; Col. i, 13 ;
Acts xvi, 17.)
XL Hence it will easily appear what it is that we have
laid down as the matter or substance of this calling forth,
about which it is conversant, and in which it exercises its op-
eration. Sinners are the remote matter / for to them alone is
an entrance into this way necessary. 21ie still nearer matter
are sinners through the law acknowledging their sins, deplo-
ring their state, and expecting redemption. (Gal. ii, 15, IG,
21 ; Matt, ix, 13 ; xi, 28 ; Rom. viii, 28-30.) Believers are
the proximate matter^ who, alone, are called to the fellowship
of Jesus Christ, and to a participation of the inheritance
which he has purchased for his children with his own blood,
and of which he is constituted the dispenser to those who obey
him. (Ileb. v. 9.) For however perfect in the act, vocation
is, when it has proceeded from Ilim who calls us, yet a rela-
tive effect is required for this purpose, that they who are call-
ed may be numbered in the name of the church. (Acts ii, 41.)
"Wherefore we exclude from the church, unbelievers, apostates,
hypocrites, and those heretics who do not hold Christ as the
head. (Eph. i, 22.) "We make a distinction between those
who have not been baptized with the external baptism of wa-
ter, those who have been excommunicated by the sentence of
the church, and schismatics ; and according to the varying
distinction in each case, we affirm either that they belong to
the church, or that they do nut belong to her.
XII. As the form of the church is of the genus of relatives,
we place it as relatively necessary, and in reality in the rela-
tion of disqHij)ara7ici/, as we are enjoined to do by the rela-
tive names by which the church is called. For she is called
" the body," (Eph. i, 23,) " the bride," (John iii, 29,) " the
city or the kingdom," (Ileb. i, 8,) and " the house," (1 Tim.
iii, 15,) in relation to " the Head," (Eph. 1 22 ; Col. i, 18,) to
" the Bridegroom," to " the King, and " the Master," or the
Father of the family. But the relation between these things
which are thus relatively placed, consists of three points or
degrees, union, [orditialiotie] appointment and comnmnication.
590 JAMES ARMINIU8.
(1.) The form therefore of the churcli in union is with her Head,
Husband, King and Master of the house or family ; which is
formed by his Spirit, and by the faith of the church. (Gal ii,
20 ; Rom. viii, 9-11.) (3.) In her subordination under her
Head, Husband and King, which is required by the perfection
and virtue of her Head, and by the necessity and usefulness
of the church herself. (Eph. v. 23.) (3.) In the influence of
life, sensation and motion, which influence benevolently pro-
ceeds from the Head, and is happily \_perceptd\ apprehended
by the church.
XIH. The chief end of the church is the glory of Him by
whose gracious evocation the church is what she is ; the glory
which He completes in his gracious acts towards the church,
by creating, preserving, increasing and perfecting her. (Eph.
i, 12.) To this glory is justly subordinate, that which the
church is commanded to ascribe to Him, and which she will
ascribe as {complementiim] the perfecting of her "throughout
all ages, world without end." (Rom. xi, 36 ; 1 Peter, ii, 9 ;
Eph. iii, 21 ; v. 20.) As the salvation of the church is the
gift of her Head and King, it cannot be tlie end of his church,
though it may be the end which she intends by her faith, and
which she strives to obtain, that she may be blessed before God.
XIV. But the church is herself now disti)iguished accord-
ing to the acts of God towards her, so far as she perceives all
or some of them. (1.) She that has a perception only of the
act of creation and preservation, is said to be in the way or
course, and is called militant^ because she must still contend
with sin, the flesh, the world and Satan. (Eph. vi, 11,12;
Heb. xii, 1-4. (2.) But she that is made partaker besides, of
the consummation, is said to be in her own land, and is called
trium])hant. After conquering her enemies, she rests from
her labors, and reigns with Christ in heaven. (Rev. iii, 21 ;
xiv, 13.) To that part of the church which is militant on
earth, the title of Catholic or universal is likewise ascribed,
as embracing within her [amhitu'] pale every particular com-
batant or soldier. We place neither any church, nor anything
belonging to her, in purgatoiy, for that is a real utopia, and of
great notoriety among all men.
PUBIJC DISPUTATIONS. 591
XV. Hence, since tlic calling forth of the clmrcli is made
inwardly by the spirit, and outwardly by the word preached
(Acts xvi, 14,) and since those who are called answer inward-
ly by faith, and outwardly by the profession of their faith, as
they who are called have an inward man and an outward ; (2
Cor, iv, IG ;) therefore, in reference to those who are called,
the church is distinguished into the visible and the ifivisihle
from an external adjunct and accident. She is invisible, as
*' believing with the heart unto righteousness ;" and she is vis-
ible, as " making confession with the mouth unto salvation,"
(Rom. X, 9, 10.) This visibility and invisiijility belong neither
less nor more to the whole catholic church than to each par-
ticular church. For that which is called " the catholic invis-
ible church" does not appertain to this subject, because it can
not come together into one place, and thus be exposed to view.
But as more persons "are called" than " are chosen" or elect-
ed. (Matt. XX, 16.) And as many of the called profess with
their mouths " that they know God, while in works they deny
him ;" (Titus i, 16 ;) and since of the hearts of these men, God
is the sole judge, who alone " knoweth them that are his ;" (2
Tim. ii, ]9 ;) therefore such persons are judged, on account of
the promise, to belong to the visible church, although equivo-
cally, since they do not belong to the invisible church, and
have none of that inward comnnmion with the Head, which
is the Form of the church.
XVI. Then, since the church is collected out of " the world
that lieth wholly in wickedness," (John xv, 19 ; Matt. xv. 9,)
and as this office is frequently performed by ministers who
preach another doctrine than that which the word of God con-
tains; (2 Cor. xi, 15 ; Gal. iii, 1-3 ;) and since the church is
composed of men who are exposed to deception and to falling
— nay, of such as are actually deceived and fallen ; on this
account, the church is distinguished, with respect to the doc-
trine of faith, into " the orthodox" and " the heretical ;" with
respect to divine worship, into " the idolatrous," and that
which retains the right worship of God and of Christ;" and
with respect to the moral virtues prescribed in the second table
of the law, into " a purer church," or into " one that is more
592 JAMES AEMTNroS.
impure." In all these respects, degrees are also to be observ-
ed, according to which one church is more heretical, idola-
trous and impure, than another. But concerning all these
things, a right judgment must be formed according to the
Scriptures. In this relation, too, the word " catholic" is used
respecting those churches which are neither oppressed with
destructive heresy nor are idolatrous.
XVII. Wherefore, that question is confused and prepos-
terous which asks, " Can the Catholic church err ?" when the
enquiry ought rather to be, " Can the assembly that errs be
the church ?" For as fiaith is j^rior to the church, and as the
church obtains this appellation on account of her believing, so
the name of "the church" is taken away from any church so
far as she errs from the faith. Yet if this question be pres-
sed by any one, we say that by it nothing more is asked than
this, " Can it happen that at any one time there can be no
assemblage or congregation of men in the whole world who
have not a right faith in Christ and God ?" To which an an-
swer is readily made by a negation ; because the church on
earth will never totally fail, but must continue to be collect-
ed together without interruption to the end of the world, al-
though not always from the same places and nations. (Matt,
xxviii, 20 ; Eev. ii, 5.) Otherwise, Christ will not have any
kingdom on earth, and will not rule in the midst of his ene-
mies until they be made his footstool. (Psalm ex, 1, 2.)
"We have hitherto treated of the church herself, let us now
briefly consider her head.
XVIII. The conditions of the Head of the church are, that
it should contain within itself, in a manner the most perfect,
all things necessary to the life and salvation of the church,
that it should have a due [symmet7'ia?n'\ proportion to the
church, should be fitly united to her and placed in order
with her, and that by its own virtue it may supply to her life,
sensation and motion. But these conditions agree with Christ
alone. For " in Him all fullness dwells ;" (Col. i, 19 ;) " and
of his fullness have all we received." (John i, 16.) Him hath
the Father constituted " the Head over all things to the
church ;" and he bestows salvation on his body, which is the
PUBLIC DISPUTATIONS. 593
cluircli. (Ephes. i, 22 ; v, 25.) By his spirit, the church is
animated, perceives Jiiid moves. (Rom. viii, 9-12.) Xor is
this to 1)0 understood only about internal communication, but
likewise concerning external administration; for it is lie who
sends forth his W(.»rd and his Spirit, (Matt, xxviii, 19 ; Acts ii,
33,) who institutes a ministry in the church, who appoints, as
presidents over this ministry, apostles, evangelists, pastors and
teachers. (Ephes. iv, 11, 12.) On this account, lie is called
" the chief Pastor or Shepherd," (1 Pet. v. 4,) who assists and
" works with" his ministers, " both with signs and wonders,
and with divers miracles and gifts of the Holy Ghost ;" (Mark
xvi, 20 ; Acts iv. 30 ;) and who defends his church against
her enemies, and procures likewise her temporal good, so far
as He considers it to be requisite for her inward and eternal
benefit.
XIX. This name therefore, " the Head of the Church," can-
not be adapted, according to any consideration, either to the
apostle Peter or to the Homan pontiff. The papists, them-
selves, grant that it cannot be according to internal communi-
cation ; and we prove that it cannot be according to external
administration^ in the following manner : (1.) St. Peter was
himself constituted an apostle by Christ, after the same con-
stitution as that by which Christ is said to have appointed
apostles. (Ephes. iv, T, 11 ; 1 Pet. i, 1.) Therefore, the rest
of the apostles were not constituted by St. Peter, which ap-
pointment St. Paul expressly denies respecting himself, when
he says that he obtained his apostleship " neither of men nor
by man ;" (Gal, i, 1.) (2.) St. Peter is [si/m-jjreshi/ter] a fel-
low-elder. Therefore, he is not the chief of the elders. (1 Pet.
V, 1.) (3.) To St. Peter " was committed the gospel of the
circumcision," as that of the uncircumcision was by equal
right and authority committed to St. Paul. Therefore "they
gave to each other the right hand of fellowship." (Gal. ii, T-9.)
(4.) St. Peter was reprehended by St. Paul, " because he did
not walk uprightly, according to the truth of the gospel;"
Tlierefore, he was not a suitable person to receive in charge
the administration of the whole church. (5.) St. James, Ce-
38 VOL. 1.
594 JAMES AEMmiUS.
phas and John, are all placed by the apostle Paul as equal in
degree ; nay, as being accounted columns by the churches,
with no difference among them. (6.) On the twelve founda-
tions of the new Jerusalem are inscribed " the names of the
twelve apostles of the Lamb," each name on each foundation
without tlie pre-eminence of any single one apart. (7.) St.
Paul says that " in nothing was he behind the very chief apos-
tles." (2 Cor, xii, 11.) Therefore, he was not inferior to St.
Peter, who was one of them. (S.) St. Paul says that he " la-
bored more abundantly than all the rest." (1 Cor. xv, 10.)
But he could not have spoken this with truth, if the care of
managing the whole church lay upon St. Peter, and if he ad-
ministered its concerns through St. Paul and other persons.
The objections which the papists urge in favor of [^^rw^zci^w]
the primacy or pre-eminence of St. Peter, will be examined
in the disputation itself.
XS. Hence it follows that neither does this title of "the
Head of the church" belong to the Roman pontiff. For what-
ever portion of right and dignity belongs to him, the papists
say, it is derived from St. Peter, because he has succeeded to
the chair and to the functions of that apostle. But let it be
allowed for the sake of arginnent, though by no means con-
ceded, that the primacy of administration over the whole
church was granted to Peter ; yet it does not follow from this
that the same right has devolved on the Roman pontiff"; for,
before this inference can be deduced from such a supposition,
the following propositions nnist be previously proved : (1.)
That this right was not personal but successive. (2.) That
this succession was inseparably connected with a certain chair ;
that he who succeeded to it enjoyed this right ; and that he
had in fact, by some means or other, irrefragibly gained pos-
session of this chair. (3.) That St. Peter was bishop of Rome,
and that he died in Rome while discharging the duties of that
bishopric. (4.) That, from the period of St. Peter's death in
the discharge of his episcopal functions at Rome, this primacy
has been inseparably connected with the papal chair. All
these things, therefore, they must prove by undoubted argu-
PUBLIC DI8P0TATIONS. 596
merits, since they teach it to be of the necessity of salvation
that every man be subject to the Roman jjontiff.
To that God in whom, by wliom, and for-syhom all things
subsist, be praise and i;"lory forever and ever I
DISPUTATION XIX.
ON TnE .lUSTIFICATION OF MAN BEFORE HOD.
Respondent, Alakd De Vries.
As freqiicnt mention is made in Scripture of Ju.jtification, an<I since thit
doctrine is of great importance to salvation, and is in these days, not a little
controverted, it seems that we shall not be acting improjitabl 1/ if we institute a
disquisition on this subject from the Scriptures.
I. Since the word "justification" is deduced from justice,
from this notion its signification will be appropriately derived,
justice or righteousness, when properly considered, signifies
rectitude or an agreement ivith right reason. (Psalm xi, 7 ;
Ephcs. vi, 14; Phil, i, 11 ; 1 John, iii, 7.) And it is contem-
plated either as a qualit}^ or as an act — a quality inliering in a
subject, an act produced by an efficient cause. The word
"justification" denotes an act that is occupied either in infu'
sing the quaHMy of righteousness into some person or in ac-
quiring it for him, or in forming a judgment on a person and
his acts, and in pronouncing sentence on them.
II. If, therefore, according to its quality, justification be the
acquisition of righteousness, it is the act of one who by re-
peated acts acquires a habit of righteousness, that is, the act
of a rational creature. (Ephes. iv, 24.) If it be the infusion
of righteousness, it is the act of Him who infuses the habit of
righteousness into a rational creature, that is, the act of God
either as creator or regenerator. (Isai. v, 2'3.) The justifica-
tion which is occupied about a person and his acts, is the act
of a Judge making an estimate in his own mind of tlie deed,
and of the author of it, and according to that estimate, form-
696 JAMES AKMEsrros.
ing a judgment and pronouncing sentence, that is, the act of
a man justifying the wisdom and the justice of God. (Matt.
xi, 19 ; Psalm Ixxxi,) of a Prince justitying the cause of his
subject, of a Pharisee justifying himself, (Luke xvi, 15,) of
God justifying the deed of Phinehas, (Psalm cvi, 31,) and our
Lord's justification of the conduct of the publican. (Luke
xviii, 14.)
III. From this necessary distinction of the words it appears
that Bellarmine both admits an equivocation, and feigns an
adversary for himself that is not adverse to him, when he
proposes the state of the controversy which exists between
him and us on this doctrine in these words :* " Is the righte-
ousness by which we are formally justified, inherent or impu-
tative ?" (1.) The equivocation lies in this — that the word
"justification," when it is occupied about inherent righteous-
ness, signifies the infusion of righteousness ; but when it is
employed respecting imputative righteousness, it signifies the
estimate of the mind, the judgment, and the pronouncing of
the sentence. (2.) He invents an adversary ; because no one
denies that the form by which any man is intrinsically right-
eous, and is declared to be so, is the habit or inherent quality
of righteousness. Put we deny that the word "justification"
is received in this sense in St. Paul's disputation against the
gentiles and the Jews, (Rom. ii, iii, iv, v,) and against the
false brethren, (Gal, ii, iii, v,) or even by St. James in his
epistle. Wherefore, we must maintain, either that the con-
troversy between the papists and us, is respecting justification
when received as the act of a judge ^ or that our controversy
has nothing in common with that of St. Paul. (James ii.)
IV. The justification, therefore, of a man before God is that
by which, when he is placed befoi-e the tribunal of God, he
is considered and pronounced, by God as a judge, \^justus\
righteous and worthy of the reward of righteousness ; whence
also the recompense of reward itself follows by necessity of
consequence. (Rom. ii, iii ; Luke xviii, 14.) But since three
things come under consideration in this place — man who is
* Prefat. ad Lib. Dt Justijicat.
PUBLIC DISPUTATIONS. 697
to be judged, God the judge, and the law according to whicli
judgment must be passed. Each of tliem may be variously
considered, and it is also necessary, according to these three
to vary justification itself. (1.) For man may be considered,
either as havino: discharged the works of rio-htcousness without
sin, (Rom. ii, 16,) or as a sinner, (iii, 23.) (2.) God. may
be viewed as seated on a throne of rigid and severe jus-
tice, (Psalm cxliii, 2,) or on a throne of grace and mercy.
(Ileb. iv, 16.) (3.) The law is either that of works, or that
of faith ; (Rom. iii, 27 ;) and since each of these has a natu-
ral correspondence together and mutually agree with each
other, justification may [rerocari] be reduced to two opposite
species or forms ; of which the one is called that " of the law,
in the law, or through the law, of the works of the law, of
him that worketh and performs the law, of debt and not of
grace." (Rom. ii, iii, iv, ix, xi,) But the other is styled
that " of faith, from faith, through faith, of a sinner who be-
lieves, freely bestowed, of grace and not of debt, and without
the works of the law." (Gal. ii, iii, v.)
V. But since the law is two-fold, of which mention is made
in the question of justification, that is, the moral and the cere-
monial, (for the judicial part of the law does not in this place
come under discussion,) we must see how and in what sense
justification is either attributed to each of them or taken away
from it. (1.) Justification is ascribed to the moral law
because the works prescribed are of and in themselves pleas-
ing to God, and are righteousness itself strictly and rigidly
taken, so that he who does them is on that very account
[justiii^] righteous, without absolution or gratuitous imputa-
tion. For this reason justification cannot be taken away from
it, unless for its non-performance. (1 Sam. xv, 21, 22 ; Amos
V, 21-23 ; Rom. x, 5.) Hence justification by the moral law
may be defined : " It is that by which a man, having per.
formed the duties of the moral law without transgression, and
being placed before the tribunal of the severe justice of God,
is accounted and declared by God to be righteous and worthy
of the reward of eternal life, in himself, of debt, according to
the law, and without grace, to his own salvation, and to the
598 JAMES ARMINIUS.
glory both of divine and liuman rigliteonsness." (Rom. iv, -1 ;
ill, 27 ; Ephes. ii, 8, 9.)
YI. (2.) But the [^I'atio] rule of the ceremonial haw is
widelj different. For its works are neither of themselves
pleasing to God, to enable them to come under the name of
righteousness ; nor have they such \;)'espectuni\ a considera-
tion that absolution from sins committed against the moral
law can be obtained through them, or that they can be gra-
ciously imputed for righteousness. (Micah vi, 6-S ; Coloss. ii,
16, 20, 21.) For this reason, in the Scriptures, justification is
taken away from it, not because it was not performed, but
simply on account of the weakness of itself, and not of the
flesh which sinned. (Acts xiii, 39 ; ileb. ix, 10.) Yet its use
for justification is two-fold according to its double reference to
the moral law and the, offences comndtted against it, and to
Christ and faith in Him. According to the former, it is the
hand-writing recording debts and sins. (Col. ii, 14-17.) Ac-
cording to the latter, it contains a shadow and type of Christ,
and of" good tilings to come, that is, of righteousness and life.
(Heb. X, 1.) According to the latter, it shewed Christ typi-
cally : (Gal. ii, 16 ;) according to the former, it compelled men
to flee to Him, through faith in him. (Gal. iii, 21-24.)
YII. And this is the cause wliy the Apostle Paul takes
away justification together and at once from the whole law,
though for different causes which it is not always necessary to
enumerate. (Rom. iii, 20, 28; Gal. ii, 16; John v, 24;
Psalm cxliii, 2 ; Rom. iii, iv.) But justification is attributed
to faith, not because it is that very righteousness wliich can
be opposed to tlie rigid and severe judgment of God, though
it is pleasing to God ; but because, through the judgment of
mercy triumphing over justice, it obtains absolution from sins,
and is graciously imputed for rigliteonsness. (Acts xiii, 39.)
The cause of this is, not only God who is both just and merci-
ful, but also Christ by his obedience, offering, and intercession
according to God through his good pleasure and command.
But it may be thus defined, " it is a justification by which a
man, who is a sinner, yet a believer, being placed before the
throne of grace which is erected in Christ J esus the Propitia-
rUBLIO DISPUTATIONS. 599
tion, is accoimtcd and pronounced by God, tlie just and mer-
ciful Judi^e, righteous and worthy of the reward of rigliteous-
ness, not in himself but in Christ, of grace, according to the
gospel, to the praise of the righteousness and grace of God,
and to the salvation of the justilied person himself." (llom.
iii, 2'i-26; iii, iv, v, x, xi.)
YITI. It belongs to these two forms of justification, when
considered in union and in opposition. First. To be so adverse
as to render it impossible for both of them at once to meet
together in one subject. For h6 who is justified by the law,
neither is capable nor rerpiires to be justified by faith ; (Rom.
iv, 14, 15 ;) and it is evident that the man who is justified by
faith could not have been justified by the law. (xi, 6.) Thus
the law previously excludes faith by the cause, and faith ex-
cludes the law by the consequence of conclusion. Secondly.
They cannot [coiupmii] be reconciled with each other, either
by an unconfused union, or by admixture. For they arc per-
fect simple forms, and separated in an individual point, so that
by the addition of a single atom, a transition is made from the
oneto the other. (E,om.iv,4, 5 ; ix,30-32.) Thirdly. Because
a man must be justified by the one or the other of them, other*
wise he will fall from righteousness and therefore from life.
(Eom. x, 3-0, Gal. iii, 10 ; James ii, 10.) Because the gospel
is the last revelation ; "for therein is the righteousness of
God revealed from fiiith to faith ;" and, after this, no other
revelation must be expected. (Heb. i, 1.)
IX. From the premises thus laid down according to the
Scrii)tures, we conclude, that justification, when used for the
act of a Judge, is either purely the imputation of righteousness
through mercy from the throne of grace in Christ the propitia-
tion ifactam] nuide to a sinner, but who is a believer ; (liom.
i, 1(J, 17 ; Gal. iii, 6, 7;) or that man is justified before God,
of debt, according to the rigor of justice without any forgive-
ness. (Rom. iii, iv.) Because the Papists deny the latter,
they ought to concede the former. And this is such a truth,
that, how high soever may be the endowments of any one of
the Saints in fiiith, hope and charity, and however numerous
and excellent the worlcs of foith, hope and charity may be
600 JAMES ARMmros.
which he has performed, he will receive no sentence of justi-
fication from God the Judge, unless He quit the tribunal of
his severe justice and ascend the throne of grace, and from it
pronounce a sentence of absolution in his favor, and unless the
Lord of his mercy and pity graciously account for righteous-
ness the whole of that good with which the saint appears
before Him. For, woe to a life of the utmost innocency, if it
be judged without mercy. (Psalm xxxii, 1, 2, 5, 6 ; cxliii, 2 ;
1 John i, Y-10 ; 1 Cor. iv, 4.) This is a confession which
even the Papists seem to make when they assert, that the
works of the Saints cannot stand before the judgment of God
unless they be sprinkled with the blood of Christ,
X. Hence we likewise deduce : That if the righteousness
by which we are justified before God, the Judge, can be called
formal, or that by which we are formally justified, (for the
latter is Bellarmine's phraseology,) then the formal righteous-
ness, and that by which we are formally justified, can on no
account be called " inherent ;" but that, according to the
phrase of the Apostle, it may in an accommodated sense be
denominated [imputativani] " imputed," as either being that
which is righteousness in God's gracious account, since it does
not merit this name according to the rigor of justice or of the
law, or as being the righteousness of another, that is, of Christ,
which is made ours by God's gracious imputation. Nor is
there any reason why they should be so abhorrent from the
use of this word, " imputed," since the apostle employs the
same word eleven times in the fourth chapter of his Epistle
to the Romans, where the seat of this point or argument lies,
and since the efficacy to salvation of God's gracious estimation
is the same, as that of His sevei^e aud rigid estimation would
be if man had perfectly fulfilled the law without any trans-
gression. (2. Cor. V, 19, 21.)
XL And though Bellarmine, by confounding the word
"justification," by distinguishing faith into \^formatam et
infornieni] that which is formed and unformed, by making a
difference between the works of the law, and those performed
by renewed persons through the virtue of the Holy Spirit, and
by not ascribing a reward even to the»e works, unless because
rUBLIO DISPUTATIONS. 601
it has been promised gratuitously, and promised to those who
are already placed in a state of grace and of the adoption of
sons, by which he confesses they have likewise a right to the
heavenly inheritance, by granting besides, that the reward
itself exceeds ydi(jnitateni\ the worthiness of the work, and by
bringing down to a rigid examination the whole life of the man
who is to be judged, though by these methods Belhirinine en-
deavors to explain the sentiments of the Romish Ciuu'ch so as
to make them appear in unison with those of the apostle ; (or,
at least that they may not openly clash with those of St. Paul ;)
yet, since the Church of Rome asserts, that the good works of
the Saints fully satisfy the law of God according to the state
of this life, and really merit eternal life ; that when we suffer
for sins by rendering satisfaction, we are made conformable to
Christ Jesus who gave satisfaction for sins ; and that the works
of the Saints, prayer, fasting, alms-giving, and others, are satis-
factory [to divine justice] for temporal punishment, indeed for
every punishment, and, what is more, for guilt itself, and are
thus expiatory for sins ; since she declares that the sacrifice of
the mass is a propitiation for the sins and punishments both of
the living and the dead ; and since she says that the works of
some men are super-erogatory, and extols them so much as to
aflfirm that they are useful to othere for salvation ; since these
are the assertions of the Church of Rome, we declare that her
doctrine stands directly opposed to that of the apostle.
DISPUTATION XX.
ON CHRISTIAN LTBERTT'.
Respondent^ Engelbert Sibelius.
I. Liberty, generally, is a state according to which every
one is [sun juri8\ at his own disposal, and not bound to an-
other pereon. Bondage or slavery is opposed to it, according
to which a man is not his own master, but is \obnoxius\ subject
602 JAMES ARMINIUS.
to another, eitLer to do what he coininands, to omit what he
forbids, or to endure what he inflicts. Christian Liberty is so
called chiefly from Christ the Author, who procm'ed it ; it has
received this appellation also from its subjects, because it
belongs to Christians, that is, to believers in Christ. But it
pre-supposes servitude ; because Christ was not necessary for
any, except for " those who, through fear of death, were all
their life-time subject to bondage." (Ileb. ii, 15.)
II. Christian Liberty is that state of the fullness of grace
and truth in wdiich believers are placed by God through
Christ, and are sealed by the Holy Spirit. It consists partly
of a deliverance from both the real and the economic bondage
of sin and the law, and partly of adoption into the right of the
sons of God, and of the mission of the Spirit of the Son into
their hearts. Its end is the praise of the glorious grace of
God in Christ, and tlie eternal salvation of believers.
III. The eftlcient cause of Christian Liberty is God the
Father, who offers it; (Coloss. i, 12, 13 ;) the Son, who, as
Mediator, confers it ; (John viii, 36 ; Gal. v, 1 ;) and the
Holy Spirit, who inwardly seals it. (2 Cor. iii, 17, 18.) The
internal cause is the grace of God, and his love for man in
Christ Jesus. (Luke i, 78.) The external cause is the ran-
som, or the price of redemption, and the satisfaction, which
Christ has paid. (Rom. v, 6-21 ; vii, 2, 3.) The sealing
and preserving cause is the Holy Spirit, who is both the earn-
est and the witness in the hearts of believers. (Rom. viii, 15,
16 ; Eph. i, 13, 14.) The instrument is two-fold. One on the
part of God, who exhibits this liberty ; the other on the part
of man, who receives it. (1.) On the part of God, the instru-
ment is the saving doctrine concerning the mercy of God in
Christ, which is therefore called " the ministry of reconcilia-
tion." (2 Cor. V, 19.) (2.) On the part of man, it is faith
in Christ. (John i, 12 ; Rom. v, 2 ; Gal. iii, 26.) The matter
about which it is exercised is not only sin, and the law " which
is tlie strength of sin ;" but also the power or j^rivilege of the
sons of God, and the Spirit of Christ.
TV. The form consists in deliverance from tiie spiritual
bondage of sin and tbe law, both real and economical, in the
I'UBLTO DISPl'TATIONS. 003
<lonation of the vifvlit to ho the sons of God, (Coh:)3S. i, 1-3,) and
in the sending' torth of the llolj Spirit into the hearts of l)e-
licvei'S. ((nil. iv, 0.) Its subjects are all believers, who are
\cxc'inpfi\ freed from the tyranny of sin and of the law, and
received by God on account of Christ as sons, throngh the
grace of adoption. (Gal. iii, 20.) The chief end is the praise
of the glorious grace of God ; (Eph. i, 14 ;) the subordinate
end is the salvation of believers. (Rom. vi, 22.) The effects
or fruits are two; The first serves for consolation. (Ileb. vi,
18-20.) The other, for admonition, that " being made free
from sin, we may become the servants of righteousness."
(Rom. vi, 18-22 ; 1 Pet. ii, 10.)
V. But because this liberty is opposed to the bondage which
preceded it, we must on this account treat in the first place
about that bondage, that [/'«#/f/| the design of this liberty may
be the more easily rendered evident. We must know, that
the first man was created free by God ; but that, having abused
his liberty, he lost it, and was made the slave of him to whom
he yielded obedience, that is, to sin, both as it res[)ects the
guilt of condemnation and its dominion ; which is real bond-
age and consummate misery. To this succeeded the economi-
cal bondage, [or that of the dispensation of Moses,] which
God introduced by the repetition of the Moral Law, and by
the imposition of the Ceremonial. The bondage under the
Moral Law was its rigid [cxactlo] demands, by which man,
being reduced to despair of fulfilling it, might acknowledge
the tyranny of sin \'doniinaniis] which reigne*-l or held domin-
ion over him. The bondage under the Ceremonial Law was
its [obsig-natio] testifying to condemnation ; by which man
might be convinced of guilt, and thus [per hanc et illarri]
through bi>th these kinds of bondage might flee to Cln-ist, who
Cuuld deliver him from the guilt of sin and from its dominion.
VL Let us now see ho^v believei'S are delivered from this
bondage by Christian liberty. We will restrict this considera-
tion to the church of the New Testament, to which the M'hole
of this liberty belongs, omitting the believei'S under the Old
Testament. Though to these likewise belonged, through the
promise of the blessed seed and through iaith in Him. (Gen.
604 JAMES ARMTNIUS.
iii, 15 ; xv, 6,) a deliverance from real bondage, the privilege
of the sons of God, and the Spirit ot adoption, which was
intermixed with the spirit of economical bondage. (Gal.
iv, 1-3.)
VII. We circumscribe Christian liberty within four ranks
or degrees. The First degree consists in a freedom from the
guilt and condemnation of sin, which has been expiated by
the blood of Christ, by faith in which we obtain remission of
sins, and justification from those things from which we could
not be absolved by the law of Moses. The Second degree
consists in the deliverance from the dominion and tyranny of
indwelling sin ; because its power is mortified and weakened
by the Spirit of Christ dwelling in us, that it may no longer
have dominion over those who are under grace. (Rom. vi,
14.) But both these degrees of Christian Liberty have their
origin in this — that sin was condemned in the flesh of Christ,
and it therefore does not possess the power either to condemn
or to command. (Rom. viii, 3.)
YIII. We place the Third degree in the attempering of
that rigor by which God demanded the observance of the
Moral Law in the primeval state, and could afterwards have
demanded it, if it had been his pleasure still to act towards
men in the same manner. Indeed, God did actually demand
it, but in an economical way, from the people of the Old Tes-
tament ; of which he gave manifest indications in that terrific
legislation on Mount Sinai. (Exod. xx, 18 ; Gal, iv, 24, 25.)
" But we are come unto Mount Sion, and to Jesus the Media-
tor of the new covenant," whose " yoke is easy and his burden
light ;" (Isai. ii, 3 ; Micah iv, 2 ; Hebrews xii, 18-24 ; Matt.
xi, 30 ;) because Christ has broken the yoke of exaction, and
it has been the good pleasure of God to treat with man accord-
ing to clemency in the compact of the New Testament.
IX. We place the Fourth degree in a freedom from the
economical bondage of the ceremonial law, which had a four-
fold respect under the Old Testament. (1.) For it was the
seal of condemnation, and the hand-writing, or bond of our
debt. (Gal. iii, 21 ; Heb. x, 3, 4.) (2.) It was a symbol and
token, by which the Jews might be distinguished from aU
PUBLIC DISPUTATIONS. 605
other nations till the advent of Christ, (Gen. xvii, 13. 14.
(5.) It was a typical shadowing forth of Christ, and a })refig-
uration of his benefits. (Ileb. ix, 9, 10 ; x, 1.) (4.) Lastly,
it resembled a sentinel or guard, a schoolmaster and tutor, by
whom the church might be safely kept, in its state of infancy,
under the elements of the world, in hopes of the promised and
approaching Messiah, and might be led to faith in Ilim, and
be conducted to Him, as St. Paul teaches at the conclusion of
the third chapter of his Epistle to the Galatians, and at the
commencement of the fourth.
X. The First of these respects of the Ceremonial Law must
have been removed, after the condemnation of sin was taken
away, of which it was the seal. But we have already shewn
in the seventh Thesis, that this condemnation has been
abolished by Christ. The consequence, therefore is, that it
has also obtained its end or purpose ; as St. Paul teaches us
in Colossians ii, 14, where he says, " Christ has blotted out
the hand-writing of ordinances that was against us, which was
contrary to us, and took it out of the wa^-, nailing it to his
cross." He sprinkled it over with his own blood and oblitera-
ted it. For the Secoxd also of these respects, a place can no
longer be found, since the Gentiles, " who were formerly far
ofF, have been made nigh by the blood of Christ. For he is
our peace, who hath made both one, and hath broken down
the middle wall of partition between us. Having abolished
in his flesh the enmity, even the law of commandments con-
tained in ordinances ; for to make in himself, of twain, one
NEW MAjf, so making peace," &c. (Eph, ii, 13-15.) The
Third respect consisted of types and shadows which prefigured
Christ with his benefits. This can on no account continue
after the body or substance itself has been already displayed.
(Coloss. ii, 17.) And, lastly, the Fourth respect, since the
advent of Christ, is useless. For when the heir has arrived at
the age of maturity, he no longer requires a governor, tutor
and schoolmaster, but is himself capable of managing his in-
heritance, of being his own adviser, and of consulting his own
judgment in the things to be possessed. Thus, after the church
has passed through the years of iniimcy, and has entered on
606 JAMES AKMINIUS.
the age of maturity in Christ, it is no longer Iield under the
Mosaic worship, under " the beggarly elements of this world,"
but is subject to the guidance of the Spirit of Christ. (Rom.
viii, JT) ; Gal. iv, 4-7.)
Gilevous, therefore, is the error of the Pharisees and the
Ebionites, in which they maintained, that the observance of
the ceremonial law must be joined to the gospel, even by those
Christians who had previously been Gentiles.
XL To this FouiaiJ degree of Christian Liberty we add, the
free use and exercise uf things indifferent. Yet it has been
the will of God, that this liberty should be circumscribed by
two laws, that of charity and that of faith, (Rum. xi v, 5, 14; xiii,)
thus consulting his own glory and the salvation of his church.
The law of l^iith prescribes that you be rightly instructed con-
cerning the legitimate use of things indifferent ; and suffi-
ciently confirmed [or " fully persuaded in your own mind."]
The law of charity commands you to procure the edification
of your neighbor, whether he be a weak brother or one who
is confirmed. You have examj^les in Rom. xiv ; 1 (.\.>r. viii;
ix ; X, 27-33 ; Acts xvi, 3. It is a part of the same law, that
you should abide by [;pitihui\ the ceremonies which are re-
ceived in the church, lest by an outrageous and unseasonable
change you produce a schism in the church, or be the cause of
much trouble.
1. Those persons, tlierefore, err greatly who, in abstaining
from this liberty, prefer their own private advantage and hap,
piness to the edification of their neighbor.
2. They err still more grievously who abuse this liberty to
satiate the lusts of the flesli, (Gal. v, 13,) or by an unseasona-
ble zeal to despise and oftend their weak brethren. (Rom.
xiv, 3, 10.)
3. But those err the most grievously of all who either affix
the observance of necessity to things indififerent, or suppose
those things to be indifferent which are by no means such.
XII. To these, perhaps not without profit, we shall add a
Fifth degree of liberty, that is, an immunity from the judicial
laws of the Jewish [forwn] courts. On this subject we must
hold, that the political laws of Moses contain, (1.) The political
rULLIO DISPUTATIONS. 607
coinniou law of nature. (2.) A particular law suited to the
Jewish uatiou. Tlie common law of nature embraces the uni-
versal notions uf justice, c(|uity and U'juesty. The particular
law, as it was peculiar to the Jewish nation, was so far defined
by certain deterininations, according- to the ])ersons for whose
benefit it was confirmed, according to the alfairs and transac-
tions concernini;; which it was confirmed, and the circum-
etances with whicli it was confirmed. Hence a jud*^-ment
ought to be formed of the immutability a)id mutability of these
laws. AVhatever has been appointed for the general good,
according to the imiversal principles of nature and the common
[I'atw] design of the moral law, either by commanding or for-
bidding, by rewarding or punishing, it is immutable. There-
fore, to such a thing Christian Liberty does uot extend itself.
AVhat portion soever of the particular law has a particular
respect, it is changeable. Christians, therefore, are not bound
by these laws, so far as they are determined In* a particular
law after the manner of the Jewish Commoiiwealth, that is, of
particular persons, actions, and of a particnlar end or good.
But with regard to those portions of these laws which are of
a mixed kind, we must distinguish in them that which is moral
from that whicli is political. AVhatever is moral, is binding,
and remains cither by common reason or by analogy. What-
ever is political, is not binding with regard to particular de-
terminations.
There tore, we disapprove of the ridiculous imitation adopted
by Monetarius and Carolastadius, who obliged christian mag-
istrates to the necessity of ol)serving the peculiar forensic laws
of Moses, in their administration of justice.
XIII. The privilege or right of the sons of God, and the
sending of the spirit of adoption into the hearts of believers,
follow this liberty from the bondage of sin and the law, to
v.diich is annexed peace of conscience. (Rom. viii, 15: Gal.
iv, ;■), 0.) That right consists in their being constituted heirs
of God and joint heirs with Christ; and to this jirivilege
belongs not only the blessed immortality of their soids, but
likewi.<e the deliverance of their bodies from vanity, and from
the bondage of corruption, into the glorious liberty of the
608 JAMES AKMESnUS.
cliildren of God ; which also comes under the name of adop-
tion, and is called " the redemption of our bodies." (Rom.
viii, 15-23.) Hence, likewise those who shall be " the chil-
dren of the resurrection," are called "the children of God."
(Luke XX, 36.) But the Spirit of adoj)tion is sent into the
hearts of the sons of God, as being the Spirit of the Son, that
He may be the earnest, the seal, and the first-fruits of this
inheritance ; (Gal. iv, 6 ; 2 Cor. i, 22 ; Eph. i, 14 ;) by which
we are assured, that, as " our life is hidden with Christ in
God, w^hen Christ shall gloriously apj^ear Ave shall also be
manifested with him in glory." (Col. iii, 4.) And thus the
liberty of glory, that will endure forever, will succeed to this
liberty of grace, which we obtain in this world by Christ
Jesus our Lord, through faith in his blood : To whom be praise
forever !
In the place of a conclusion it is enquired,
1. Whether freedom from the bondage of sin, and from
economical bondage, he effected hy one and the same act, or by
two acts 7 We affirm the former.
2. Whether it is lawful to eat those things which are offered
in sacrifice to idols 7 We make a distinction.
DISPUTATIOK XXI.
ON THE ROMAN PONTIFF, AND THE PRINCIPAL TITLES WHICH
ARE ATTREBCTED TO HIM.
Respondent, John Martinius.
I. For many ages past, all who have had any knowledge of
the Pope of Home, have held no low or moderate sentiments
about him, but have entertained exaggerated notions about
him and uttered the most lofty and excessive eulogies. This
was required by that sublime degree of dignity to which he
has been elevated. Yet the things which have been spoken
concerning him are so diverse, as well as adverse., as to render
PUBLIC DISPUTATIONS. 609
it nuitterof wonder that such various and contrary judgments
and eidogies about one and the same person, can be found
among men who are Christians, at least so far as their own
profession is concerned. For some persons nut only [ornant
sed onvrant] adorn, but literall}- load him with titles the most
honorable, when they give him the ajjpellation of the spouse^
the head^ the foundation of the Catholic Churchy the vicar of
God and Chrid on earthy the absolute lord of the whole
Christian xoorld with regard to spiritual things, in temporal
things likewise, so far as they are ordained for spiritual
things, and the Prince of Pastors and of Bishops. Others
disparage him with titles quite contrary, such as, the adulterer
and pifnp of the Church, the false prophet, the destroyer
and sulverter of the Church, the enemy of God and the Anti-
christ, the tciiked and perverse servant, who neither discharges
the duties of a Bisloop, nor is worthy to hear the name. Uni-
ting ourselves with the band of those who bestow on the Ko-
man Pontiff the epithets last cited, we assert that he is
unworthy of the honorable titles which precede them, and
that the latter disparaging epithets are attributed to him
through his just deserts, which we now proceed to pi'ove in
a few Theses.
II. The SPOUSE and husband of the church universal is one
by \singularissimd\ a most particular unity, otherwise the
church would be an adulteress. His properties are these :
He has loved the church, has exposed or given himself for her,
has purchased her for himself, with his own blood, has formed
her of his own flesh and bones by the Spirit of regeneration,
hath sanctified and cleansed her by his own blood and by his
Spirit, that he might present her holy, unblamable and glorious.
(Eph. V, 25-27 ; Acts xx, 28.) He has sealed her for an es-
poused wife to himself by the earnest of his Spirit, as with a
nuptial ring, (2 Cor. i, 21, 22 ; Rom. viii, 9, 15, 16,) and im-
parts to her his own blessings necessary and sufficient for life
and salvation. (Eph, v, 23.) To Him the church has respect,
and asks, expects and receives all good things from Him
alone. (Acts iv, 12 ; Rjv. xxii, 17.) And to Him the apostles
[and their successors] are preparing to " present her as a chaste
3!) TOL, I.
610 JAMES AEMINIUS.
virgin to one husband," (2 Cor. xi, 2.) These properties
belono- to Christ alone : But the Roman Pontiff is not Christ.
Therefore, he is neither the spouse nor the husband of the
church unis^ersal. Nor can any greater [prnjyinqiiitas] affinity
be framed between Christ and the Roman Pontitf, even when
conducting liimself in the best manner, than that which is
signified by the word " the friend of the bridegroom," and
" the brideman." (John iii, 29.)
III. The HEAD of the church is but one; otherwise the
church would be a monster. His properties are these : He is
united to the church by the internal bond of the Spirit and of
faith. (John xvii, 15-17; 1 Cor. vi, 17, 19; Eph. iii, 17.)
The church is subject and subordinate to Him. (Eph. v, 24,
25.) He perfectly contains witliin himself all things neces-
sary for the life and salvation of the church. He inspires life,
sensation and motion into the church by the efficacy of the
Spirit. (Gal. ii, 20.) He is affected w ith the evils which afflict
the whole church and the menibers in general and in particu-
lar. (Heb. iv, 15.) He suffers the persecutions and afflictions
which are endured by the church, feeling them as much as if
they were inflicted on his" own body, and He relieves them.
(Acts ix, 4, 5.) In his person the church is raised up together,
and seated together in heavenly places in Him. (Eph. ii, 6.)
And therefore, she has her ■croXirsvf/.a, " the administration of
her public afiairs," in heaven. (Phil, iii, 20.) All these prop-
erties agree with Christ only. But the Roman Pontiff is not
Christ ; and therefore, he is neither the head of the church, nor
can any affinity be established between Christ, and the Roman
Pontiff", which is not signified in the name of some particular
member of the body, or of a duty belonging to some member.
(Rom. xii, 4-8.) And no greater dignity can belong to the
Pope of Rome, under Christ the head, than that which is com-
prehended under the words, an apostle^ projihet^ evangelist^
teacher^ 'pastor, hishop, [one who can exercise] the power [of
working miracles,] the gift of healing, help arid government.
(1 Cor. xii, 4, 6-31.) All these dignities are ascribed to the
members of the body of the church. Therefore, on account of
acne of them does the title of " head" appertain to this Pontiff.
PUBLIC DISPUTATIONS. 61 1
IV. The FOUNDATION of the church universal is only one,
because there is but one house of God and Christ. Its jirop-
erties are these : It stands b;^ its own power, and does not rest
on any extrinsic foundation. (1 Tim. iii, 15.) The whole liousc,
consisting of two people, the Jews and the Gentiles, is built
upon this foundation, as upon a chief corner-stone, and is sus-
tained, hy the power implanted in it, against all things which
can assail it from without, whether from above or from below,
on its sides, on the right hand and on the left ; it continues
immovable, does not totter, is not sunk or overwhelmed, and
does not t\ill. (Ileb. iii, 6 ; Eph. ii, 20-22 ; Matt, xvi, 18.)
This foundation is the immediate fulcrum or prop and firm
support to all the lively stones that are built upon it ; " they
who believe on Ilim shall not be ashamed ;" but it is a stone
of stumbling and a rock of ofi;ence to those who do not believe
and are disobedient ; it dashes them in pieces, and they perish.
(Isai. xxviii, 16 ; 1 Pet. ii, 4-6.) All these properties, both
generally and severally, belong to Christ alone. But the Ro-
man Pontiff is not Christ. Therefore, neither is he the founda-
tion of the church. But the metonymy, bj which the Prophets
and Apostles are called "the foundations of the church,"
(Rev. xxi, 14-,) and by which the saints are said to be " built
upon the foundation of the Apostles and Prophets," (Eph. ii,
20,) attributes nothing more to them, than their being " la-
borers together with God" in laying down Christ as this
foundation, and in building up the whole house on Ilim. (1
Cor. iii, 5-12.) But St. Peter was also among these ; yet he
excelled none of the other Apostles in any prerogative, but
was inferior to St. Paul, not indeed in power, but in " the
more abundant labor" of the latter in building up the church.
(1 Cor. XV, 10.)
V. God's Vicar-General, or Univei'sal, is one who admin-
isters all things in heaven and on earth in the name, at the
command, and by the authority of God. To this individual
must necessarily appertain, (1.) A power, inferior indeed, by
reason of the dispensation, to his who appointed him, yet most
closely approaching to it, and dependent on no other power
than that of God. (John v, 22, 26, 2T.) So that this power
612 JAMES AEMINIUS.
may, not undeservedly, be called autocraforical, possessing
within itself absolute sovereignty, and pantooratorical, om-
nipotent or having power over all things. (John xvii, 2, 24.)
(2.) The KNOWLEDGE, as well as the \_potentid] power necessary
to administer all things. It cannot be less than divine ; for
it must be extended to all things generally, and to every thing
in particular, and this in an immediate manner if we consider
the internal efficacy of government. (1 Cor. xv, 27 ; Rev. ii
and iii ; Phil, iii, 21 ; Gal. ii, 20.) And this Yicar of God is
only Chi-ist, to whom alone these properties belong. But the
Roman Pontiff is not Christ, Therefore, he is not God's Uni-
versal Yicar, not even in the church, because the same [ratio]
considerations, apply to her as to the whole universe. In the
same way, the Universal Yicar of Christ will be one who
pleads the cause of Christ, and who, with a power and wisdom
purely divine administers all things in his name and by his
authority. (John i, 6-8, 13-15.) And this is the Spirit of
Christ, his advocate, the Spirit of wisdom and of the power of
God, who, in the name of Christ, appoints apostles, prophets,
teachers, and bishops ; who leads and governs believers, but
who convinces and condemns unbelievers. (Acts xx, 28 ; xiii,
2 ; Rom. viii, 14.) The Roman Pontiff is not that Spirit, nor
hath he received the Spirit without measure. (Rom. xii, 3.)
Neither can the Roman Pontiff, even when his conduct is
most exemplary, have any other delegated power under Christ,
than that which is particular ; because he is not endued with
the Spirit, except '' according to the measure of the gift of
Christ." (Ef)h. iv, 7.) And this is bestowed [on the pontiff]
not with regard to Christ as a priest, (for that office does not
admit of a vicar, or substitute,) but as he is king and prophet
supreme, and only so far as concerns the external adminis-
tration of some part of Christ's kingdom and people, either by
doctrine or by government, the internal administration in the
mean time remaining entirely vested in Christ, as does also
his Spirit. (1 Cor. iii, 6-23.)
YI. The DOMINION ovEK HEAVEN AND EARTH, or over the
whole church, (for these cannot be separated,) appertains by
divine gift to Him alone who has said, " All things are de-
PUBLIC DISPUTATIONS. 613
livered unto me of my Fiitlicr." (Matt, xi, 27.) " All things
which the Father hath, are mine." (John xvii, 10.) " All
power is given unto me in heaven and in earth : Go ye there-
fore, and teach all nations." (Matt, xxviii, 18.) "As thou
hast given Ilim power over all flesh, that He should give
eternal life to as many as thou hast given Ilim." (John xvii,
2.) " Whom God hath set at his own right hand in the
heavens, far above all principality, and power, and might, and
dominion, and every name that is named, not only in this
world, but also in that which is to come." (Ephes. i, 21.) Who
is called " the beginning," or the principle, " the first-born
from the dead ; that in all tilings He might have the pre-
eminence." (Col. i, 18.) In whom the church is " complete ;
who is the head of all principality and power." (Col. ii, 10.)
" On whose vesture and thigh a name is written KING op
KINGS, AND LORD OF LORDS." (Ecv. xix, 16.) Christ alone
is thus described. But the Roman Pontiff is not Christ. The
distinction of plenary 'powei\ with regard to spirituals and
temjjorals, is contrary both to plenitude of power and to the
subordination of things spiritual and temporal ; and has been
fabricated on account of the defect of the capability of which
the pontiff is destitute, to subject temporal things to himself,
even among those nations over whom he has obtained the
power in spiritual matters.
VII. The I'KiNCE of bishops, apostles, prophets, evangelists,
pastore, and teachers, is one. (1 Cor. xii, 4, 5, &e.) If it were
otherwise, there would be more than a single monarch and
dictator in the church, when only one is requisite in a monar-
chical state and government ; but then Duumviri, two gov-
ernors, would hold the pre-eminence. His properties are
these : To institute, sanctify, and set apart to the work of the
ministry, apostles, prophets, evangelists, pastors, teachers, and
all bishops in the church. (Ephes. iv, 5, 6, 11-13.) To pre-
scribe to them what they must say and do. (Matt, xxviii,
18-20.) To furnish them with necessary and sufficient gifls.
(Rom. xii, 3 ; 2 Cor. iii, 5, 6.) To be present with them, in
the i)Ower of his Spirit and grace, while engaged in the dis-
charge of their functions. (Matt, xxviii, 20.) To give efficacy
614 JAMES AiiMINnJS.
to their ministrations. (Mark xvi, 20 ; 1 Cor. iii, 6.) To com-
pel them to render an account. To make a distinction between
the acts and omissions of each ; and, according to the different
mode of their administrations, to adjudge rewards or punish-
ments. (1 Pet. V, 4 ; Matt, xxv, 19-30.) And these proper-
ties belong to Christ alone. But the Koman Pontiff is not
Christ. Therefore, he is not the Prince of bishops ; but if he
have any claim to this office, even when he behaves himself
in his best manner, he cannot be called by any other name
than that of a bishop, pastor, or teacher, who ought to acknowl-
edge all bishops as his [sym2)resbyttris\ fellow elders, without
any disparity of the power which belongs to the essence of the
office. (1 Pet. V, 1.)
YIII. Since, therefore, the Poman Pontiff either attributes
these most honorable titles of Christ to himself, or willingly
suffers them to be ascribed to him ; and since he evinces no
horror at the blasphemy contained in these titles, and gives no
tokens of his displeasure at this ascription of them ; it follows,
that he puts himself in the place of Christ, and is supremely
opposed to Him. There is no excuse in the explanation which
is given, that " the head and foundation is ministerial, and that
he attributes all these things to himself under Christ, as hav-
ing been elevated by the grace or favor of God and Christ to
that dignity." For the protes'ation is directly contrary to the
fact; and he is so much the more the bitter enemy of God and
Christ, as he the more confidently boasts of being defended by
the authority of God and Christ. Such conduct is, in fact,
under the semblance of friendship to exercise the deepest en-
mity, and, under the disguised pretext of a minister of light
and of righteousness, to promote the interests of the kingdom
of darkness and of unrighteousness. On this ver}^ account,
therefore, we assert that the disparaging epithets which we
laid down in our first Thesis, most justly belong to him ; and
this we now proceed, to show by descending to particulars.
IX. First. The name of the adulterer and the pimp of
THE CHURCH is his. (1.) IIc is the adulterer of the church,
both l>y the public and mutual profession of each other ;
because he calls the [Poman Catholic] church his " spouse,"
PUBLIC DISPUTATIONS. CI 5
and she neither clisowiit> the arrogance of this title nor is afraid
of the odium [attached to such assumption] ; and he is the
adulterer in reality. For he practices spiritual adultery witli
the ciiurch, and slie in return with him. lie commands the
apocryphal writings to be accounted divine and canonical ;
the ancient Latin vci*sion of the Scriptures, [commonly called]
the vulirafc, to he every where received as [antheiitlca] the
true original, and under no pretence whatever to be rejected;
his own interpretations of the Scriptures to be embraced with
the most nndoubting faith ; and nuwritten traditions to be
honored with an affection and reverence equal to that evinced
for the written word of God, lie enacts and rescinds laws
that pertain to faith and morals, and binds them as fetters on
consciences. lie promises and offers plenary indulgences, and
the remission of all sins, through the plenitude of his jiower.
" He exalteth himself above all that is worshiped," and
[proj)oi}it^\ offers himself as some god to be adored with reli-
gious worship. In all these acts the church, deceived by his
artifices, complies with his wishes. lie is, therefore, the
ADULTERER of the cliurcli. (2.) But he is also the pimp or
PANDER of the church, because he acts towards her as the au-
thor, persuader, impelling exciter and procurer of various
spiritual adulteries committed, or to be hereafter committed,
with different husbands, with angels, Mary and other deceased
saints, with images of God, of Christ, of the Holy Ghost, of
the cross, of angels, of Mary, and of saints ; with the bread in
the sacrament of the Lord's Supper ; and with other inanimate
objects.
X. To him likewise belongs the name of tue false proph-
et, whom the Scripture calls " the tail," in opi)Osition to " the
head;" (Isai. ix, 15 ;) and this, whether it be received in a
general acceptation, or in a particular sense and restricted to
a certain and determinate person, (1.) In its general mean-
ing, whether it signifies him who teaches falsehood without ar-
rogating to himself the name of aproj<het, or him whoi'alsely
boasts of being a pro])het, the latter of which seems to be the
proper signilication of the word. (2 Peter ii, 1 ; Acts xiii, G.)
For, FIRST, he ])artly introduced into the cliurch many false
616 JAMES ABMINIUS.
dogmas ; and partly those which were introduced when such
a great mystery of iniquity was finished, he defends, main-
tains' and propagates. Of this kind, the dogmas concerning
the insufficiency of the scriptures without traditions, to prove
and confirm every necessary truth, and to confute all errors ;
that it is of the last necessity unto salvation for every human
creature to be under subjection to the Roman pontifi' ; that
the bread in the Lord's supper is transubstantiated, or changed
in substance, into the body of Christ ; that in the mass Ch.rist is
daily ofifered by the priest as a propitiatory sacrifice for the
sins of the living and of the dead ; that man is justified be-
fore God, partly by faith, and partly by works ; that there is
a purgatory, into which the souls of those enter who are not
yet sufficiently purified, and that they are released from it by
prayers, [stiff rag- lis,'] intercessions, watchings, alms-deeds, in-
dulgences, &c. In the SECOND sense, this epithet is due to
him, because he says that he is a prophet, who, on account of
the perpetual assistance of the Holy Spirit, which is [ajjixar/i]
attached to that chair, cannot possibly err in things which per-
tain to faith and morals. (2.) But it also belongs to him in
the restricted meaning of the word ; because the Roman pon-
tiff is " the false prophet who works miracles before the beast,
(Rev, xix, 20,) " out of whose mouth comes out three unclean
spirits like frogs," (xvi, 13,) and who is not improperly under-
stood to be " the tail of the great red dragon, that drew the
third part of the stars of heaven." (xii, 4.)
XI. He is also deservedly called the destroyee and sub-
VERTER OF THE CHURCH. For sincc the superstructure of the
church " is built by the faith of the doctrine of the apostles
and prophets, which rests on Jesus Christ himself, the chief
Corner-stone," since it likewise increases more and more
through the obedience of faith in the right worship of the De-
ity and in the pursuit after holiness ; and since it is built up
in the Lord, being fitly framed together into one body through
the bond of peace and con'cord; (Ephes. ii, 20, 21 ; iv, 3 ; 2
Pet. ii, 6, 6 ;) the Roman pontiff demonstrates himself to be, in
a four-fold manner, the subverter of this edifice : First, Bi/
perverting the faith. This he effects, (1.) By adding the
rCJBLIG DISPUTATIONS. 617
books of the apocryplia and unwritten traditions to the pro-
phetical and apostolical scriptures. (2.) By joininj^ himself,
as another foundation, with Christ who is tiieonly foundation.
(8.) By mixing numerous false dogmas with tliose which are
true. (4.) By taking away some things that are true, or cor-
rupting them by false interpretations. Secondly, By adulte-
rating [sinceritatem] the integrity of divine worship. This
he does, (1.) By an addition to the persons who alone, accor-
ding to God and his command, are to be objects of worship.
(2.) By the introduction of a method which is expressly for-
bidden by God. (3.) By introducing vain, ridiculous and old
wives' superstitions. (4. > By the institution of various pecu-
liar societies of devotees, separate fraternities, and newly fab-
ricated religious orders of Francis, Dominic, &c. Thirdly,
By vitiating [integritatem] the purity or soundness of holi-
ness and morals. This he accomplishes chiefly by the fol-
lowing acts : (1.) By inventing easy methods of obtaining
remission of sins and plenary indulgences. (2.) By [indigi-
tando] declaring certain precepts in the name of councils. (3.)
By absolving many persons trom the obligation of their du-
ties, (4r.) By binding men to [the performance of] those
things, which no one whatever is capable of understanding or
accomplishing. (5.) By bringing into the christian world the
worst examples of all wickedness. Fourthly, f^iy breaking
the l/o/id of concord and unity. This he effects chiefly by
these acts and artifices, (1 .) When he arrogates to himself
a power over others, which by no right belongs to him.
(2.) When he obtrudes many false dogmas to be believed as
true, and unnecessary things as absolutely necessary. (3.) By
excommunications and senseless fulminations, by which he
madly rages against those who have not deserved such treat-
ment, and who are not subject to his diocese. (4.) AVhen he
excites dissensions between princes, republics and magistrates
and ther 6ul)jects ; or when he foments, increases and perpet-
uates such dissensions, alter they have been raised in other
quarters.
XII. It is demonstrable by the most evident arguments that
the name of Antichrist, and of the adversary of God be-
618 JAMES AKMESnUS.
longs to Inm. For the apostle ascribes the second of these
epithets to him when he calls him-" the man of sin, the son
of perdition, who opposeth and exalteth himself above all that
is called GOD, or that is worshiped ; so that he, as God, sit-
teth in the temple of God, shewing himself that he is God."
(2 Tiiess. ii, 3-8.) It was he who should arise out of the ruins
of the Roman empire, and should occupy its vacant digaity.
These expressions, we assert, must be understood, and can be
understood, solely respecting the Roman pontiff. But the
name of " the antichrist" belongs to him pre-eminently,
whether the particle avn signifies oj)positio?i, ov the siibst'diition
of one thing for another / not indeed such a substitution as
is lawfully and legitimately made by Him who has the power
of placing things in subordination, but it signifies one by
which any man is substituted, either by himself or by another
person through force and fraud. For he is both a rival to
Christ, and his adversary, w^hen he boasts of himself as the
sj^ouse, the head, and the foundation of the church, endowed
with plenitude of power ; and yet he professes himself to be
the vicegerent of Christ, and to perform his functions on earth,
for the sake of his own private advantage, but to the manifest
injur}' of the church of Christ, He has, however, considered
it necessary to employ the name of Christ as a pretext, that
under this sacred name he may obtain that reverence for him-
self among Christians, which he would be unable to procure
if he were openly to profess himself to be either the Christ,
or the adversary of Christ.
XIII. Although the Roman pontiif calls himself " the servant
of the servants of God," yet we further assert that he is by
way of eminence, that wicked and perveksb servant, who,
when he saw that his Lord delayed his coming, " began to
smite his fellow-servants." (Matt, xxiv, 48.) For the Roman
pontiff has usurped domination and tyranny, not only over
his fellow-servants, the bishops of the church of God, but
likewise over emperors and kings themselves, whose authority
and dignity he had himself previously acknowledged. To ac-
quire this domination for himself, and still further to augment
and establish it, he has emi)loyed all kinds of satanic instru-
PUBLIC DISrUTATIONS. G19
mcnts— sophistical liypocrisy, lies, equivocations, perfidy, per-
jury, violence, poison, ami armed forces — so that he may most
justly be said to have succeeded that formidable beast which
'Svas like unto a leopard, a bear and a lion," and by which the
Eonian empire [signijicatuni] was prefigured — ^and to have
"liad power to give life unto the image of the beast, and to
cause that as many as would not worsliip the image of the
beast, should be killed."
XIY. Lastly, though from all these remarks it will readily
appear that the Roman pontiflf is unworthy of the name of
ajwstle, ji)roj)het, evangelist, pastor, tcache?', and of iiniversal
lishoj) ; (1 Cor. iii, 5 ; xii, 28 ; Ephes. iv, 11 ; yet, by this
single argument, which is deduced from their peculiar attri-
butes and duties, the very same satisfiictory conclusions may
be renlered evident to all who search the scriptures of the
Old and the New Testament, and especially the epistles of
St. Paul to Timothy and Titus. (1 Tim, iii ; Tit. i.) Xor will
this evasion avail any thing, "that whatever a man does
through another who is his vicar or substitute, he seems to do
it himself ;" for it is Christ alone who makes use of the vica-
rious aid of these j^ersons as ministers ; and the duties which
they perform, are such as ought to be discharged by those who
are distinguished by those titles. (Gal. i, 7-9.) Therefore,
that rightly appertains to the Roman pontift' which God
threatens through the prophet Zechariah, that he will raise up
a foolish shepherd, and an idol shepherd, who shall devote no
attention to the sheep, but who " shall eat the fiesh of tne fat,
and tear their claws in pieces." (Zech. xi, 15-17.) God grant
that the church, being delivered from the frauds and tyranny
of Antichrist, may obtain shepherds that may feed her in
tnith, charity and prudence, to the salvation of the sheep
themselves, and to the glory of the chiei Shepherd. Amen.
COROLLARIES.
I. It is a part of religions wisdom to separate the Court of
Rome from the church, in which tlic jxmtifi' sits.
II. The Roman pontifi', even when conducting himself with
620 JAMES AEMmiUS.
the greatest propriety, must not be acknowledged by any hu-
man or positive right as the head of the church, or the univer-
sal bishop ; and such acknowledgment of him has hitherto
contributed, and does in its very nature contribute, not so
much to preserve unity in the church, and to restrain the li-
cense of thinking, speaking and teaching differently on the
chief articles of religion, as to take away necessary liberty,
and that which is agreeable to the word of God, and to intro-
duce a real tyranny.
DISPUTATION XXII.
THE CASE OF ALL THE PROTESTANT OR REFORMED CHURCHES,
WITH RESPECT TO THEIR ALLEGED SECESSION.
Respondents James Cusine.
We assert that the Reformed Churches have not seceded from the church of
Rome ; and that they have acted properly in refusing to hold and prof ess a com-
munion of faith and of divine worship with her.
I. I FEEL disposed to prove, in few words, for the glory of
God, for the tranquility of weak consciences, and for the di-
rection of erring minds — that those congregations who take
upon themselves the title of " Reformed or Protestant
Churches," have not made a secession from the church of
Rome, and that they have acted aright, that is, wisely, piously,
justly, and moderately, in refusing to hold and profess com-
munion of faith and worship with the Romish church.
II. By the term, " the Church of Rome," we understand,
not that congregation of men, who, confined within the walls
of the city of Rome, profess the christian faith, (although this
is the only proper interpretation of that term ;) not the court
of Rome, which consists of the pope and of the cardinals uni-
ted with him — not the representative church, assembled to-
gether in council, and having the Roman pontiff as president.
PXJBLIO DISPUTATIONS. 621
nor the pope of Rome himself, who, under the cover of that
title, extols and makes merchandise of his power. But by
*'the church of Rome" we imderstand a congres-ation of
christians which was formerly disperse I throui^h nearly the
%yhole of Europe, but which is now become more contracted,
and in which the Roman pontiif sits, either as the head of the
church under Christ, but -[placed above a i;eneral council, or
as [p/'hmis] the principal bishop inferior to a general council,
the inspector and guardian of the whole church. This con-
gregation professes, according to the canons contained in the
council of Trent, that it believes in God and Christ, and per-
forms acts of worship to them ; and it approves of those can-
ons, either because they were composed by the council of
Trent, which could not err — or because it thinks that they arc
agreeable to the holy Scriptures and to the doctrine of the an-
cient fathers, without any regard to that council.
III. We call " Reformed churches" those congregations
professing the Christian faith which disavow every species of
presidency whatever, assumed by the Roman pontifi", and pro-
fess to believe in and to perform acts of worship to God and
Christ, according to the canons which each of them has com-
prised in its own confession or catechism ; and they approve
of such canons, therefore, only because they consider them to
be agreeable to the Holy Scrij)tures, though they yield to the
jirimitive church and the ancient fathers severally their proper
places, but always in subordination to the Scriptures.
lY. It cannot be said, that every church makes a seces-
sion, which separates from another, neither does the church
that is in any manner whatever severed from another, to
which it had been imited ; but a church is said to make a
secession from another church to which it was formerly uni-
ted, when it first and willinghj makes a se;paration in that
matter about which they were jpr&vioudy at unity. On this
account it is necessary, that these four conditions concur to-
gether in the church Mdiich can justly be said to have made a
secession. One of them is a 2yrereq\Lisite., as if necessarily
precedent ; the other three are rcqxiifsites^ as if natural to the
secession and grounded upon it. The iiitsT is, that it was for-
622 JAMES AliMINIIJS.
nierly in union with the other j to which must be added, an
exphination of the matter in which this union consists. The
SECOND is, that a separation has heen effected^ and indeed in
that thing about which it was formerly at unity with the other.
The THIRD is, that it loas the first to make the secession. And
the EouKTii is, that it voluntarily seceded. The whole of these
conditions will come under our diligent consideration in the
disputation on the present controversy about the dissension
between the church of Rome and Reformed churches.
Y. But the explanation of another matter must be given,
prior to the discussion of this question according to the cir-
cumstances now premised ; and this is, " In what generally,
do the union and the se^^aration of churches consist V So far
asthey are the churches of God and of Christ, their union consists
in the following particulars : they have one God and Father,
one Lord Jesus Christ, one faith, (or one doctrine of faith,)
one hope of their calling, (that is, an inheritance whicli has
been promised and for which they lioj^e,) one baptism, (Ej)h.
iv, 3-6,) one bread and wine, (1 Cor. x, 16, 17,) and have been
joined together in one Spirit with God and Christ, by the
bond of faith and charity. (Eph. iv, 15; Phil, ii, 2.) That
is, that by agreement of faith according to truth, and by con-
cord of the will according to charity, they may be one among
themselves. This is in no other manner, than as many mem-
bers of the same body are one among themselves, because all
of them have been united with their head, from which, by the
bond of the Sj^irit, life, sensation and motion are derived to
each ; (Rom. xii, 4 ; 1 Cor. xii, 13, 13 ; Eph. i, 22 ;) and as
many children in the same family are one among themselves,
because all of them are connected with their parents by the
bond of consanguinity and love. (1 Cor. xiv, 33 ; Rev. ii, 23.)
For all particular churches, whether in amplitude they be
greater or less, are large or small members of that great body
which is called " the Catholic church ;" and in this great fam-
ily, which is called " the house of God," they are all sisters,
according to that passage in Solomon's Song, " We have a
little sister." (viii, 8.) l^o church on earth is the mother of
any other church, (Gal. iv, 26,) not even that church from
rUBLIO DISPUTATIONS. 623
which proceeded the teachers who founded other churches.
(xVcts viii, 1, 4; xiii, 1, 2.) For no cluirch on earth is the
whole body, that is united to Christ the llead. (lleb. xii,
22,2;].)
VI. From tliis description of union among churches, and
by an expUuiation made through simihir things according to
the Scriptures, it is evident, that, for the purj)Ose of binding
cluu'ches togetlier, the intervention of two means is necessary.
The FIRST is, the lond itself by which they are united. The
SECOND is, God and Christy with whom being immediately
united, tliey are mediately further united with each other.
For the first and immediate relation is between each j^articu-
lar church and Christ. The second and mediate is between a
particular church and another of its own kindred. (1 Cor. xii,
12, 13 ; Eph. iv, 3 ; llom. xii, 5 ; John xvii, 21 ; Eph. ii, 11
13 ; iv, 10.) From these a two-fold order may be laid down,
according to which this conjunction may be considered, (1.)
One is, if it take its commencement from Christ, and if that
bond intervenj which, issuing from Him, proceeds to every
chinch and {cidunat., makes it one,] unites it with Him.
Where (i.) Christ must be constituted the Head and the very
centre of union, (ii.) The Spirit, which, issuing from Christ,
proceeds liither and thither. (Eph. ii, 18 ; v, 23 ; Kom. viii,
9.) (iii.) The church of Corinth, at Rome, at Philippi, c^-c,
each of which is united to Christ, by the Spirit that goes forth
from Him and proceeds towards the churches, and that abides
in them. (1 John iii, 24; iv, 13.) (2.) The otiiek order is,if
it take its commencement from the churches, and if that bond
intervene which, issuing from them, proceeds to Christ, and
binds them to Him. Where (i.) must be placed the churches
of Corinth, of Rome, of Fhilippi, &c. (ii.) Tlien may be laid
down the faith proceeding from each of them, (iii.) Christ,
to whom the faith of all these churches tends and connects each
of them with Him. (1 John ii, 21; Eph. iii, IT.) Because
the bond of charity is mutual, it proceeds from Christ to each
chm-ch, and from every church to Christ. (Eph. v, 25.) It
does not, however, renuiin there, but goes on to each kindred
church ; yet 80 that every church loves her sister church in
624: JAMES AHMtNIUS.
Christ and for liis sake, otherwise it is a confederacy without
Christ, or rather against Christ. (1 Cor. xvi, 1, 2, 19.)
VII. From the relation of this union, must be estimated
the SEPARATION which is opposed to it, and which cannot be
made or explained except by an anal^^sis and resolution of their
uniting together. Every particular church therefore must be
separated from God and Christ before it can be separated from
the church which is allied to it and of the same body; (Eph.
ii, 10, 19-22 ;) and the bond of faith and charity must be bro-
ken before any church can be separated from God and Christ,
and thus from any other church. (Kom. xi, 17-24.) But
since the Spirit of Christ, the foith by which we believe, and
charity, are invisible things which belong to the very inward
union and communion of Christ and the churches, it is impos-
sible for men to form any estimate or judgment from them,
respecting the union or separation of churches. On this ac-
count it is necessary, that certain external things, [incwTentia
in sensus] which are objects of the senses, and which by a
certain analogy answer to those inward things, should be pla-
ced before men, that we may be able to form a judgment con-
cerning the union of the churches with Christ and among each
other, and about their opposite separation. Those external
things are the word, and the visible signs annexed to the word,
by which Christ has communication with his church ; the pro-
fession of faith and of worship, and the exercise of charity by
outward works, by which each church testifies its individual
union and communion with Christ and wnth any other church.
(Isaiah xxx, 21 ; Eomans x, 15, IT, 10, 13 ; John xiii, 35.)
To this is opposed its separation, consisting in this, that Christ
" removes its candlestick out of his place," and the churches
vary among themselves in the profession of the faith, omit the
requisite duties of charity, and evince and practice hatred
towards each other. (Revelations ii, 5 ; 2 Chron. xiii, 8,
2.
10.)
VIII. But the churches of God and Christ, even those
which wxre instituted by prophets and apostles, may decline
by degrees, and sometimes do decline, from the truth of the
faith, from the integrity of divine worship, and from their first
PUBLIC DISPUTATIONS. 625
love, (2 Cor. xi, 3; Gal. i, 6; Rev. ii, 4,) either by adding
to the doctrines of faith, to that which is tlie object of worehip,
and to tlie modes and rites with which it is worshiped ; or by
taking away or by perverting the right [sensum] meaning of
faith, by not considering in a lawful manner that which is
worsliiped, and by changing the legitinjate mode of worship
into another form ; and yet they are still acknowledged, by
God and Christ, as God's churches and people, even at the
very time when they worship Jehovah in calves, when they
pay divine honoi-s both to Jehovah and to Baal, when they
offer to Moloch through the fire the children whom they had
borne and reared for Jehovah, (Jer. ii, 11-13 ; 2 Kings xvi,
3 ; 1 Kings xviii, 21 ; Ezek, xvi, 20,) and when they suffer
legal ceremonies to be appended to the faith of Christ, and the
resurrection to be called in question : (Gal. iii, 1-3 ; vi ; 1
Cor. XV :) even under these circumstances they are acknowl-
edged as the churches and the people of God, according to
external communion by the word and the sacramental signs
or tokens, because God does not yet remove the candlestick
out of its place, or send them a bill of divorcement. (Rev. ii,
5 ; Isai. 1, 1.) Hence it arises that the union between such
churches, as have something still left of God and Christ and
something of the spirit of lies and idolatry, is two-fold : the
ONE, in regard to those things which they have yet remaining
from the first institution which was made by the prophets and
apostles : the other, with respect to those things which have
been afterwards introduced by false teachers and false proph-
ets, and especially by that notorious false prophet, " the man
of sin, the son of perdition." For though " their word eats as
doth a canker," (2 Tim. ii, 17,) yet the goodness and grace of
God have prevented it from consuming [intcgj^am] the whole
pure ductnne of the Christian faith. On the other side, its
corresponding separation is as fully opposed to this last men-
tioned union, as the former union is opposed to its separation.
When therefore the discourse turns on the separation of
churches, we ought diligently to consider what tiling it is about
which the separation has been made.
IX. These things having been thus affirmatively premised,
40 VOL. I.
626 JAMES AKMINrUS.
let us now come to the hypotliesis of our question, according
to the conditions which we said must necessarily be ascribed
to the church that may justly be said to have made a seces-
sion from another. With regard to the first, which we have
said was required as necessarily precedent, we own, that the
churches which are now distinguished by the title of " the
reformed," were, prior to that reformation, one with the
church of Rome, and had with her communion of faith and of
worship, and of the offices of charity ; nay, that they constitu-
ted a part of that church, as she has been defined in the sec-
ond thesis of this disputation. But we distinctly and ex-
pressly add two particulars. (1.) That this union and com-
munion is as that between equals, collaterals, sisters and mem-
bers; (Sol. Song viii, 8 ; 1 Cor. xii, 12, 13, 17 ;) and not as
the union which subsists between inferiors and a superior, be-
tween sons and their mother, between members and their
head : that is, as they speak in the schools of philosophy, the
relation between them was that of equiparancy^ in which one
of the things related is not more the foundation than the other,
and therefore the obligation on both sides is equal ; yet the
Roman pontiff, seated in the chair which he calls apostolical^
and which he says is at Rome, affirms the church of Rome to
be the mother and head of the rest of the churches. (2.)
That this union and communion is partly according to those
things which belong to God and Christ, and partly according
to those things which appertain to the defection or " falling
away" predicted by the apostle as about to come : for " the
son of perdition" is said to be " sitting in the temple of God."
(2 Thess. ii, 2-4.) As far therefore as the doctrine of the true
faith sounded in these churches, and as far as God and Christ
were worshiped, and the offices of charity were legitimately
exercised, so far were they one chuech of Christ, who patient-
ly bore with them and invited them to repentance. (Rev. ii,
20, 21.) But as far as the faith has been interpolated with va-
rious additions and distorted interpretations, and as far as the
divine worship has been depraved by different idolatries and
superstitions, and the tokens of benevolence have been exhib-
ited in [communicatione] partaking of the parts offered to
PUBLIC DISPUTATIONS. 627
idols, 80 far lias the union been according to the spirit of de-
fection and the communion of ini(juitj. (Rev. ii, 14-, 20.)
X. With regard to what belongs to the separation of the
reformed churches from that of Home, Ave must discuss it in
tM'o ways ; because, ai we have already seen, (Thesis VIII,)
the separation of churches is usually made both with respect
to faith and woiiship, and with respect to charity. These sep-
arations are considered to be thus far distinguished, by the
churches themselves ; so that the church which is separated
in reference to faith and worship, is called heretical and idol-
atrous i and that which is separated in reference to charity,
is culled schismatical. The Urst part of the question therefore
w\\\ be this : " Ilave the churches which are now called the
reformed., made a secession with regard to faith and worship?"
Respect being had to the second condition, (Thesis IV,) we
reply, we confess that a secession has been made with regard
to faith and worship. For the fact itself testifies, that they
difier [from the church of Rome] in many doctrines relating
to faith, and that they differ in divine worship. But the re-
formed deny, that they differ from the Romish church accord-
ing to those articles of faith which she yet holds through apos-
tolical tradition, or according to [that part of] worship which,
being divinely i)rescribed, the church of Rome yet uses. Of
this, proof is afforded in the following brief manner. (1.)
For, \^pr(£terquam quod] in addition to her laying down the
word of God as the only rule of the truth, she professes to ap-
prove, in the tnie and correct sense, of the articles of belief
contained in the ajjostles' cned, as those articles have been
explained by the first four general councils ; she likewise pro-
fesses to esteem as certain and ratified those things which the
ancient church decreed against Pelagius. (2.) Because she
worships God and Christ in spirit and truth, by that method,
and with those rites, which have been prescribed in the word
of God. She, therefore, confesses that the separation has been
made in those things which the church uf Rome holds,
not as she is the church of Christ, but as slic is the Jiomish
and poinxh ch urch / but that the union remains in those things
of Christ which she still retains.
628 JAMES AEMINIU8.
XL With regard to the third condition, (Thesis IV,) the
reformed churches deny, that they were the first to make the
secession. That this may be properly understood, since a
separation consists in a variation of ftiith and worship, they
say that the commencement of such variation may be dated
from two periods. (1.) Either from the time nearest to the
apostles, nay at a period which came within the age of the
apostles, when the mystery aovfxia?, that is, of iniquity, or
rather, (if leave may be granted to invent a word still more
significant,) when " the mystery of lawlessness began to work,"
which mystery was subsequently revealed, and which lawless-
ness was afterwards openly produced by " that man of sin, the
son of perdition," who is on this very account called avop-o?,
" that wicked," or " that lawless one," and is said to be " re-
vealed." (2 Thess. ii, 3-8.) The reformed say, that the per-
sonage thus described is the Roman pontiff. (2.) Or the
commencement of this variation may be dated from the days
of Wickliffe, Huss, Luther, Melancthon, Zuinglius, CEcolam-
padius, Bucer and Calvin, when many congregations of men
in various parts of Europe began, at first secretly, but after-
wards openly, to recede from the Koman pontiff. The reform-
ed say, that the commencement of the defection and secession
must be dated from the former of these two periods ; and they
confess and lament, that they were themselves, in conjunction
with the modern church of Rome, guilty of a defection from
[sinceritatc^ the purity of the apostolic and the Roman faith,
which the apostle Paul commended in the ancient church of
Rome that existed in his days. The paj)istssay that the com-
mencement of the defection and secession must be dated from
the latter period, [the days of Huss, Luther, &c.,] and afiirm
that they are not to be accounted guilty of any defection.
XIL This is the hinge of the entire controversy. Here,
therefore, we must make our stand. If the reformed churches
place the beginning of the defection at the true point, then
their separation from the modern church of Rome is not a se-
cession from the church of Christ, but it is the termination and
completion of a separation formerly made, and merely a re-
turn and conversion to the true and pure faith, and to the sin-
PUBLIC DISPUTATIONS. 629
cere worship of God — that is, a return to God and Christ, and
to tlie primitive and truly apostolical church, nay to the an-
cient church of Rome itself. But, on the other hand, if the
beginning of the defection be correctly placed by the papists,
then the reformed churches have really made a secession from
the llomith church, and indeed from that church which still
continues in the purity of the christian religion. But the dif-
ference consists principally in this, that the RcJmish church is
said to have added falsehoods to the truth, and the reformed
churches are said, by the oppositp party, to have detracted
from the truth : this controversy, therefore, is of such a na-
ture, that the burden of proof lies with the church of Rome
as affirming, that those things of her own which she has
added are true. Yet the reformed churches will not decline
the province of proof, if the Romish church will permit the
matter to be discussed and decided from the pure Scriptures
alone. Because the church of Rome does not consent to this,
but produces another unwritten word of God, she thus again
imposes on herself the necessity of proving, not only [quodsit
aliquod] that there is some unwritten word of God, but also
that what she produces is the real word of God.
XIII. Lastly, the reformed churches say, what is contained
in the fourth condition, (Thesis lY,) that they did not secede
voluntarily, that is, they did not secede at their own instiga-
tion, motion, or choice, but with lingering sorrow and regret ;
and they ascribe the cause [of this secession] to God, and throw
t/ie Uame of it upon the church of Rome herself, or firet on the
court of Rome and the pontiff, and then on the Romish church
80 far as she listens to the pontiff and the court of Rome, and
is ready to perform any services for them. 1. They attribute
the caiise of this secession to God ; because he has commanded
his people to depart out of Babylon, the mother of fornications,
and to keep themselves from idols. (Rev. xviii, 4 ; 1 Julm
V, 21.) 2. They throw the blame of it on the coukt or
ciiUKcn OF Rome, which in three ways drove away the prot-
cstant churches from her comnmuion. (1.) By her mixture
of deadly poison in the cup of religion, (Rev. xvii, 4,) from
which she administered those dogmas that relate to faith and
630 JAMES AKMINIUS.
to tlie worship of God. This mixture was accompanied by a
double command. The first^ a prohibitive command, that no
person sliould draw any of the waters of the Savior from tlie
pure fountains of Israel ; the second^ a perceptive, that all men
should drink out of tliis her cup ot abominations. (Eev. xiii,
15-17.) (2.) By excommunication and anathemas ; by the
former she excluded from her communion as many persons as
refused to driiik the deadly poison out of the cup which she
had filled with this mixture. By the latter, she devoted them
to all kinds of curees and execrations, and exposed them for
plunder and destraction to the madening fury of her own sat-
ellites. (3.) Not only by instituting tyranny and various
persecutions, but also by exercising them against those who
were unwilling to defile their consciences by that shameful
abomination. (Rev. xvii, 6.) But with what lingering sor-
row and regret they have departed, or, rather, have sufiered
themselves to be driven away, they say, they have declared
by three most manifest tokens : (1.) By serious admonitions
proposed both verbally and in writing, in which tliey have
shewn the necessity of the reformation, and the method and
means of it to be a free ecclesiastical council. (2.) By prayers
and supplications, which they have employed in earnest en-
treaties for such an assembly, for this purpose at least — that a
serious and general enquiry should be made, whether some
kind of abuses and of corruption had not crept into the church,
and whether they might not be corrected wherever they were
discovered. (3.) By the continued patience with which tbey
have endured every description of tyranny, that has been ex-
ercised against them. After all this, the only result has been
that the existing corruptions and abuses are confirmed and
fully established by the plenary authority of the pope and of
the court of Home,
XIY. We have hitherto discussed this separation in refer-
ence to faith and worship. (Thesis X.) But the reformed
churches say, that they have by no means made a separation
from the church of Kome in reference to charity. They in-
voke Christ as a witness in their consciences to the truth of
this their declaration, and they think they have hitherto given
PUBLIC DISPUTATIONS. 631
sufficient proofs of it. (1.) By the exposition of their doctrine
to the whole world, both verbally and by their writings, which
disclose from the word of God the errors of the Romish chm-ch,
and solicitously invite to conversion, the people who remain,
in error. (2.) By the prayers and groans with which they
do not cease to importune the divine Majesty to deliver his
miserable people from the deception and tyranny of Antichrist,
and firmly to subject them to his Son, Jesus Christ. (3.) By
the friendly and mild behavior which they use towards the
adherents of the popish religion, even in many of those places
in which they have, themselves, the supremacy, while they
neither employ force against their consciences, nor drive them
by menaces to the profession of another faith or to the exercise
of a different worship, but permit them, privately, at least, to
ofl'er that [Jidem] fealty and worship to God of which they
mentally approve. Protestants use only the spiritual sword,
that, after all heresy and idolatry have been destroyed, men,
being saved, even in this life, with regard to their bodies, may
be eternally saved to the day of the Lord. The prevention of
the public assemblies of the Roman Catholics, and the com-
pelling of them by pecuniary mulct or fines to hear the ser-
mons of the refomied, may be managed in such a manner as
will enable the latter to prove these to be oflices of true char-
ity. The reformed also say, that those things of which the
papists complain, as being perpetrated with too much severity,
and even with cnielty, against themselves and their children,
were brought upon them either through the tumultuous and
licentious conduct of the military, of which deeds they have
themselves most commonly been the authors, partly by their
demerits, and partly by their previous example ; or they were
brought upon them on account of crimes which they commit-
ted against the state or commonwealth, and not on account of
religion. "We conclude, therefore, that neither with respect
to faith and worshi]), nor with respect to charity, have the re-
formed churches made a secession from that of Rome, so far
as the Romish church retains any thing which is Christ* s /
but they rejoice and glory in the separation, so far as she is
averse from Christ.
632 jAjyrES aeminius.
XY. The second part of our proposition remains now to be
considered, which stands thus : " The reformed churches have
acted properly in refusing to hold and profess a communion of
faith and of divine worship with the church of Rome." This
may indeed be generally collected from the preceding argu-
ments ; but it must be here more specially deduced, that it
may evidently appear in what things the corruption of faith
and of divine worship principally consists in the church of
Rome, according to the judgment of the reformed churches.
The causes of this their refusal are three, (1.) The various
heresies. (2.) The multifarious idolatry, and (3.) The im-
mense tyi-anny, which has been approved and exercised by the
church of Rome.
FmsT. We will treat of heresies, but with much brevity ;
because it would be a work of too much prolixity to enumer-
ate all. The first, and one which does not clash with any sin-
gle article, but which is directly opposed to the very principle
of faith, is this, in which it is maintained, " That there is an-
other word of God beside that which is recorded in the canon-
ical books of the Old and New Testaments, and is of the same
force and necessity with it, for the establishment of truth and
the refutation of error," To this is added " that the word of
God must be understood according to the sense of our holy
mother, the church," that is, of the church of Rome. But
this sense is that which the Romish church has explained, and
will hereafter explain, by her old Yulgate Latin translation,
by her confessions, catechisms and canons, in a way the best
accommodated, for the time being, to the existing necessity or
prevailing opinion. This is the first foundation of the king-
dom of Antichrist, directly opposed to the first foundation of
the kingdom of Christ, which is the immovable truth and per-
fection of the doctrine comprised, first, in the prophetical wri-
tings, and then, in those of the apostles,
XYI, To this we next add another heresy, which is also
adverse to the principle of faith. By it the Roman pontiff
is constituted the prince, the head, the husband, the universal
bishop and shepherd of the whole church on earth — a person-
age who possesses, in the cabinet of his breast, all the knowl-
PUBLIC DISrUTATIONS.
edge of truth ; and who lias the perpetual assistance of the
Holy Spirit, so that he cannot err in prescribing those things
which concern faith and divine worship — that " spiritual man
who judgeth all men and all things, yet he himself is judged
of no man," {i Cor. ii, 15,) to whom all the faithful in Christ
must, from the necessity of salvation, be subject, and to
whose decrees and commands, no less than to those of God
and Christ himself, every Christian must assent and yield obe-
dience, with simple faith and blind submission. This is the
second foundation of the kingdom of Antichrist, directly op-
posed to the second foundation of the kingdom of Christ,
wliich God laid down when he constituted Christ his Son, the
King, the Husbaiid, the Head, the Chief Shephard, and the
sole Master of his church.
XVII. Particular heresies, and such as contravene some
article of faith, have reference either to the grace of God which
has been bestowed upon us in Christ, or to our duty to God
and Christ. Those which relate to grace are opposed either
to Christ himself and his offices, to the benefits, or to the
sealing tokens of grace. (1.) To Christ himself aj'o opposed
the transubstantiation of bread and wine into his body and
blood, with which is connected the [corporal] presence of the
same pereon in many places. (2.) To the priestly office of
Christ with respect to his oblation is opposed, in the first
place, the sacrifice of the mass, which is erected on the same
dogma of transubstantiation, and in which lies an accumula-
tion of heresies, (i.) Tiiat the body and blood of our Lord are
said to be there offered for a sacrifice, (ii.) To be truly and
properly propitiatory, (iii.) And yet to be bloodless, for the
sins, punishments, and satisfactions not only of the living, but
likewise of the dead. United with this, or standing as a
foundation to it, are a purgatory, and whatever is dependent
upon it, (iv.) In the saciifice of the mass, the body and blood
of our Lord are also said to be daily offered, ten, or a hundred,
or a thousand times, (v.) By a priest, himself a sinful man,
(vi.) Who by his prayers procures for it, from God, the grace
of acce])tance. Heresies are likewise opposed to the j^ritstly
office of Christ with respect to his intercession, when Mary,
634 JAMES AEMESnUS.
angels, and deceased saints are constituted mediators and in-
tercessors, who can obtain something important, not only by
their prayers, but also by their merits. The Roman Catholics
sin against the kingly office of Christ., when they believe these
intercessors of theirs to be the dispensers and donors of bless-
ings. (3.) Those heresies relating to grace oppose themselves
to^Ae Jc?n<'^^5 of justification and sanctification. (i) To justi-
fication., when it is attributed at once to both faith and works.
The following have the same tendency : " The good works of
saints fully satisfy the law of God for {_status] the circum-
stances of the present life, truly merit life eternal, are a real
satisfaction for temporal punishment, for every penalty, for
guilt itself, and are an expiation for sins and offences. Nay,
the good works of some saints are so far supererogatory, as,
when they perform more than they are bound to do, those
[extra] good works are meritorious for the salvation of others.
Lastly, when men by suffering render satisfaction for sins,
they are made conformable to Christ Jesus, who satisfied for
sins." (ii.) They are opposed to sanctification., when they
attribute to the natural man without the grace of God, pre-
paratory works, which are grateful to God, and through con-
gruity are meritorious of greater gifts. (4.) They are opposed
to the signs or tokens of grace in several ways : by multiply-
ing them, by contaminating baptism with various additions,
by mutilating the Lord's supper of its second part, [the cup,]
and b^' changing it into a private mass. Those heresies which
infringe upon our duty to God and Chkist, as they principally
relate to divine worship, and have idolatry united with them,
may be appropriately referred to the second cause of the refu-
sal of the reformed churches. (Tliesis. XY.)
XT in. The SECOND cause, we have said, is the multifarious
idolatry which flourishes in the church of Rome — both that
of the first kind against the first command, when that which
ought not to be worshiped is made the object of worship, ado-
ration, and invocation ; and that of the second kind against
the second command, when the object of worship is worshiped
in an image, whether that object ought or ought not to be
worshiped. (1.) The church of Rome commits idolatry of
rUBLIC DISPUTATIONS. 035
THE FIRST KIND With tluiigs animate and inanimate, (i.) With
animate t/iifii^s — with angels, tlio virgin Mary, and departed
saints ; by fonnding chm'ches to them ; by erecting altars'; by
instituting certain religious services and rites of worship, and
appointing [collegia'] societies of men and women by whom
they may be performed, and the festival days on which they
may be observed ; by invoking them in their necessities ; by
offering to them gifts and sacrifices ; by making them preside
[as tutelary beings] over provinces, cities, villages, streets, and
houses, also over the dispensing of certain gifts, the healing of
diseases, and the removal as well as the infliction of evils ;
and, lastly, by swearing by their name. She also commits
idolatr}' with theEoman pontiff himself; by ascribing to him
those titles, powers, and acts which belong to Christ alone ;
and by asking of him those things which belong to Christ and
his Spirit, (ii.) With inaniinate things — with the cross and
the bread of our Lord, and with the relics of saints, whether
such relics be real, or false and fictitious. (2.) Idolatry of
THE SECOND KIND is whcu the papists worship God, Christ,
angels, the virgin Mary and the rest of the saints in an image ;
and when they pay to such images honor and worship by
adorning them with fine garments, gold, silver and jewels ;
by assigning them more elevated situations in chm-ches and
})lacing them upo» the altars ; by parading them on their
shoulders through the streets ; by uncovering their heads to them;
by kissing them ; by kneeling to them, and lastly, by invoking
them, or at least by addressing invocations to them, as the power
or deity who is there more immediately present. "We assert that
the distinction of worship into X($-peia supreme religious ado-
ration^ and 5xX£ia, inferior wwshijp^ and vcfp^xXeiaj an inter-
mediate adoration between latiua and dulla* — of power, into
that which is superior, and that which is subordinate^ or min-
isterial— [imaginationis'] of the representation of any thing,
• " Tlio raplst-s (ll8tlngul.'<h here between the worship of dulia and that of latria, as between
an Inferior and a superior species of worship. They teach that God alone ia to bo worshiped
with tlio adoration of httria, which Is supreme; but that angels and deceased saints may bo
worshiped with that of dulia, which is su Inferior adoration, and yet religious. LiMBOCCii'a
Christian Theology, lib. v, xix, 1.
636 JAMES AKMItmJS.
into that by which any thing is performed to some kind of an
image and a carved shape as unto God and Christ, and that
by which it is performed to an image but not as unto God and
Christ. These distinctions, and the dogma of transubstantia-
tion, we assert to be mere figments, which are either not un-
derstood by tlie greatest portion of the worshipers, or about
which they do not think when they are in the act of woi ship ;
and to contain protestations which are directly contrary to
facts. This second cause is, of itself, quite sufficient to prove
our thesis.
XIX. The THIRD CAUSE is the tyranny which the church of
Home has usurped and exercised against those who could not
conscientiously assent to these heresies and approve these
idolatries ; and which that church will continue to exercise so
long as she listens to the Roman pontiflF and his com't. The
reformed churches very properly refuse to profess communion
of faith and worship with that of Rome, because they ate
afraid to involve or entangle themselves in the guilt of such
great wickedness, lest they should bring down upon their
heads the blood of so many thousands of the saints and of the
faithful martyrs of Christ, who have borne testimony to the
word of the Lord, " and have washed their robes in the blood
of the Lamb." (Rev. vii, 14.) For, beside the fact that such.
a profession would convey a sufficiently open approbation of
that persecution, (especially if they did not previously deliver
a protestation against it, which, however, the Roman pontiff
would never admit,) even the papistical doctrine itself, with
the assent of the people, establish es the punishment, by the
secular arm, of those whom the church of Rome accounts as
heretics ; so that those who, on other points, are adherents to
the doctrine of popery, if they are not zealous in their conduct
against heretics, are slandered as Tnen governed hy policy^
lu' ew rm creatures, and even receive the infamous name of
atheists. I wish all kings, princes, and commonwealths, seri-
ously to consider this, that, on this point at least, they may
protest that they have seceded fi*om the communion of the
pontiff and of the court of Rome. Besides, this exercise of
tyranny is, in itself, equal to an evident token, that the Roman
rUBLIO DISPUTATIONS. 637
pontiff is that wicked servant who says in bis heart, " My
Lord delayeth his coming," and begins to eat and drink, and
to be drunken, and to beat his fellow-servants. (Luke
xii, 45.)
DISPUTATION XXIII.
ON IDOLATRY.
Respondent^ Japuet Vigeeius.
I. It always has been, and is now, the chief design of
diabolical pcrverseness, — that even the devil himself, should
be considered and worshiped as a deity — than which nothing
can be more reproachful and insulting to the true God ; or
that all thought and mention of a Deity being removed, pure
atheism inight obtain, and, after conscience was taken away,
men might be hurried along into every kind of flagitious
wickedness. But since he could not efl'ect this, on account of
the notion of a Deity, and indeed of a good one, which is
deeply impressed on the minds of men ; and since he knew it
to be the will (jf the true God that he should himself alone be
considered and worshiped as God, without any image ; (Exod.
XX, 3-5 ; Deut. xxxii, IT ; 1 Cor. x, 20 ;) the devil has been
trying to persuade men to consider and worship as God some
fiizment of their own brain or some kind of creature, or, at
least, to worship the true God in an image. In former days
he had great success in these, his attempts ; and would to
God that in our times they were utterly fruitless ! We might
then be emboldened to enter on this discussion, merely for the
purpose of knowing what idolatry is, and the description of it
which anciently prevailed among Jews and gentiles, without
being solicitous to deliver any admonition or caution respect-
in"- it. But since, alas, this evil holds domination far and
wide in Christendom itself; we will, by divine aid, briefly treat
upon it in these theses, both for the purpose of knowiiig what
it is, and of giving some cautions and dchortations against it.
U. Commencing, therefore, with the etymology of the word,
638 JAMES AKMESnUS.
we say, siSziXov^ an idol, generally, signifies somer epresenta-
tion and image, whether it be conceived only in tlje mind or
framed by the hands, and whether it be that of a thing which
never had an existence, or of something which does exist.
But, according to Scripture usage, and that of the sacred
writers, it signifies, (1.) An image fashioned for the purpose
. of representing and honoring a deity, whether true or false.
(2.) Every false divinity, whether it be the pure figment of
the human brain, or any thitig existing among the creatures
of God, and thus real, according to its absolute essence, be-
cause it is something ; but false with regard to its relative
essence, because it is not a Divinity, which yet it is feigned
to be, and for which it is accounted. (Exod. xx, 4 ; Acts vii,
41 ; Psalm cxv, 4^S ; 1 John v, 21 ; 1 Cor. viii, 4; 1 Thess.
i, 9 ; Col. iii, 5 ; Deut. vi, 13 ; [xiii, 6 ;] Matt, iv, 10 ; Deut.
V, 6-9.] Aa-p;v£(v (ido-lat/'i/) signifies, in its general accepta-
tion "to render service, or worship," " to wait upon ;" in
Hebrew, '-[jy : But in the Scriptures, and among ecclesiasti-
cal writers, it is peculiarly employed about [acts of] religious
worship and service ; such as these — to render love, honor,
and fear to God — to repose hope and confidence in him — to
invoke him — to give him thanks for benefits received — to obey
his commands without exception — and to swear by his name.
(Malachi i, 6 ; Psalm xxxvii, 3 ; 1, 15 ; Deut. vi, 13.)
III. Idolatry, therefore, according to the etymology of the
word, is " service rendered to an idol ;" but, with regard to
fact, it is when divine worship is' paid to any other than the
true God, whether that be done by an erroneous judgment of
the mind, by which that is esteemed as a God which is no
God, or it be done solely by the performance of such worship,
though he who renders it be aware that the idol is not God,
and though he protest that he does not esteem it as a God,
since his protestation is contrary to fact. (Isai. xlii, 8 ; Gal. iv,
8 ; Exod. xxxii, 4, 5.) In proof of this, the helly, covetousness,
and idolatry, are severally said to be the god of some people,
and covetous men are called " idolaters." (Phil, iii, 19 ; Col.
iii. 5 ; Eph. v, 5.) But so far is that opinion or knowledge
(by which he does not esteem the idol as a god) from acquit
PUBLIO DISPUTATIONS. 680^
ting him of idolatry, who adores, invokes, and kneels to it,
that [quia] from the very circumstance of liis thus invoking,
adoring, and kneeling to an idol, he may rather he eaid to
esteem that as a god, which, according to his own opinion, he
does not consider to be a god. (1 Cor. x, 19, 20.) This is to
say to the wood, with one portion of which he has kindled the
fire of his hearth and of his oven, and from another has •
fashioned to himself a god, "Deliver me; for thou art my
god," (Isai. xliv, 15, 17,) and to a stone, " Thuu luist begotten
me." (Jer. ii, 27.)
IV. Idolatry is also of two kinds. The first is, when that
which is not God is accounted and worshiped as God. (Exod.
XX, 3-5.) The second is, when that which is either truly or
falsel}^ accounted for God is iashioued into a corporeal image,
and is worshiped in an image, or [ad] according to au
image. The former of these is prohibited in the first
commandment: "Thou shalt not have other gods," or
" another god, before me," or " beside me." The latter,
in the second command, "Thou shalt not make unto thy-
self any likeness ; thou shalt not bow down thyself to them,
nor serve them." (Exod. xx, 3-5 ; 1 Cor. x, 7.) From this,
it appears, that idolatry may also be considered in another
view, and in three different ways. The first mode is, when
the true God is worshiped in an image. The second is, when
a ftilse god is worshiped. The tulrd, which partakes of both,
is when a false god is worshiped in an image. The first mode
is [levior] of a more venial description than the second, ac-
cording to that passage, " And it came to pass, as if it had
been a light thing, for xVhab to walk in the sins of Jeroboam,"
who had worshiped Jehovah in calves, and had taught others
to do the same, " that he went and served Baal, and bowed
himself down before him." (1 Kings xvi, 31.) The third
mode is the worst of all ; for it consists of a double falsehood,
of a feigned divinity, to whom such worship does not belong,
and of an assimilated divinity, when of the one to whom it is
a [pretended] assimilation, it is not a likeness. (Isai. xl, 19,
20 ; Jer. x, 14.) Varro has observed that, by the last of these
640 JAMES AEMINIUS.
modes-, all fear of God has been taken away, and error has
Leen added to mortals.
V. In the prohibition, that the children of Israel should
have no God except Jehovah, the Scriptures employ three
words to express " another God." The first is ^)-[j«^: (Exod.
XX, 3:) The second, -ii^: and the third, iiq^. (Psalm Ixxxi,
9.) The first signifies, generally, " any other god ;" the sec-
ond, " a strange god ;" and the third, " a strange and foreign
god." But though these words are not so opposed to each-
other, as not occasionally to coincide, and to be indiscrimi
nately used about a god that is not the true one ; yet, from a
collation of them as they are used in the Scriptures, it is easy
to collect that " another god" jnay be conceived under a
three-fold diiference ; for they were either invented by their
first worshipers ; or they were received from their ancestors,
or they were taken from other nations. (Deut. xxxi, 16, 17.)
The last of these occurs, (1.) Either by some necessity, of
which David complains, when he says, " They have driven
me out this day from abiding in the inheritance of Jehovah,
saying, Go^ serve other gods?^ (1 Sam. xxvi, 10.) (2.) Or
by persuasion ; as the heart of Solomon was inclined by his
wives to worship other gods. (1 Kings xi, 4, 5.) (3.) Or by
the mere choice of the will ; as Amaziah took the gods of the
children of Seir, after he had come from the slaughter of the
Edomites. (2 Chron. xxv, 14.) In these degrees the Scrip-
tures present to us a difference between a greater and a less
offence. For since Jeroboam is frequently accused of having
made Israel to sin and of increasing the crime of idolatry ; (1
Kings xii, 30 ; xiv, 16 ;) and since the children of Israel are
often said to have " provoked God to jealousy with strange
gods, whom they knew not and whom their fathers did not
fear," (Deut. xxxii, 1 6,) it appears that the invention or fabri-
cation of a new god is a more grievous crime, than the adora-
tion of " another god " whom they received from their ances-
try. And since it greatly contributes to the dishonor and re-
proach of Jehovah, to take the gods of foreign nations as
objects of worship, by which, those gods plainly seem to be
PtJBLIC DISPUTATIONS. 64rl
preferred to Jehovah, and the religion of those nations, to the
hnv of Jeliovah, this crime, theretore, is, of all others, by far
the most grievous, (Jer. ii, 11, 13.)
VI. In the prescription of the second command, that no-
thing which is esteemed as a god be worshiped in an image,
the Scriptures most solicitously guard against the possibility
of the human mind finding out any evasion or lurking place.
For, with regard to the matter^ they forbade images to be made
of gold and silver, the most precious of the metals, and there-
fore, of any metal whatever, or of wood or stone. (Exod. xx,
23 ; Isai. xliv, 12, 13 ; Jer. ii, 27.) It prohibits every form^
whether the image represent a living creature, any thing in the
heavens, the sun, the moon, or the stars ; any thing on the
earth or under the earth, a man, a quadruped, a flying crea-
ture, a fish or a serpent, or a thing that has no existence, but
by the madness and vanity of the human brain is compounded
of difl'erent shapes, such as a monster, the upper parts of
which are human, and the lower parts those of an ox; or one
whose upper parts are those of an ox, and the lower, those of
a man ; or one, the higher parts of which are those of a beau-
tiful woman, and the lower those of a fish, terminating
in a tail. It prohibits every mode of making them, whether
they be formed by fusion, by sculpture, or by painting ; (Jer.
X, 3, 9, 1-1; Ezek. viii, 10, 11 ;) because it says universally,
"Thou shalt not make unto tiiee any likeness." And it adds
a reason which excludes generally every kind of material and
every method of fabrication: "For ye saw no manner of si-
militude, on the day that the Lord spake unto you in Iloreb
out of the midst of the fire. Take ye, therefore, good heed
unto your souls, lest ye corrupt yourselves, and make you a
graven image, the similitude of any figure," &c. (Deut. iv,
15-19.)
VII. But with regard to the mode of worship, and to the
actions pertaining to it, scarcely any thing can Ijc devised or
invented, and can be performed to idols, (that is, both to false
deities themselves and to the images of false divinities, and to
those of the true God,) which is not expressly said in the Scrip-
tures to be hateful to God, that no one may have the least
41 VOL. L
642
JAMES AKMINIUS.
l^retext for his ignorance. For the Scriptures take away all
honor and service from them, whatever may be the manner in
which thej are performed, whether by bnilding temples, high
places or groves by erecting altars, and by placing images
upon altars ; or by offering sacrifices, burning incense, by eat-
ing that which is offered in sacrifice to idols, by bending the
knees to them, by bestowing kisses on them, and by carrying
them on their shoulders, (Exod. xx, 5 ; 1 Kings xi, 7 ; xii,
31-33; 2 Kings xvii, 35; Ezek. viii, 11; Num. xxv, 2; 1
Kings xix, 18 ; Isai. xlv, 20 ; Jer. x, 5.) The Scriptures also
prohibit men from placing hope and trust in idols, forbid invo-
cation, prayers and thanksgivings to be directed to them, and
will not suffer men to fear them and to swear by them ; be-
cause idols are as unable to save as to inflict injury. (Psalm
cxv, 8 ; Jer. v, 7.) The Scriptures do not permit men to yield
obedience to idols, because a graven image is a teacher of lies
and vanity ; (Jer. ii, 5-8, 20 ; xi, 8-13 ;) and false gods often
require of their worshipers those things from which all nature,
created and uncreated, that of God and of man, is most abhor-
rent. (Lev. xviii, 21.)
VIII. But, because the human [i7igeniu7n\ mind is both
inclined and fitted to excogitate and invent excuses, nay even
justifications, for sins, particularly for the sin of idolatry, and
because the pretext of a good intention to honor the Deity
serves the more readily as a plea for it, [this propensity of
mind,] on account of conscience not equally accusing a man
either for the worship which he ofters to a false divinity, or
for that which he presents to the true God in an image, as it
does for the total omission of worship, and for a sin committed
against the rules of equity and goodness which prevail among
mankind ; our attention will be profitably called to the con-
sideration of what is the judgment of God concerning this
matter, by whose judgment we must stand or fall. Let us
take our commencement at that species by which the true
Deity is worshiped in an image, as Jehovah was in the calf
which Aaron fashioned, and in those which were made by Je-
roboam. (Exod. xxxii, 4 ; 1 Kings xii, 28.) God has mani-
fested this, his judgment, by his word and by his acts. (1.)
PUBLIC DISPUTATIONS. 643
First, by liis word of declaration ^ God has shewn what are
lii.s senthiients both concerninf^ the fabrication of an image
and the worship offered to it. The fabrication, he says, is
" a changing of tlie glorj of the uncorruptible God into the
siiuiHtude of an ox tiiat eateth grass, into an image made like
to corruptible man, and to birds, and to four-footed beasts, and
creeping things." (Psalm evi, 20 ; Rom. i, 23.) But the
woRsuip, he says, is offered, not to God, whom they wished to
represent by an image, but to the calf itself, and to the image
which they had fabricated. (1 Kings xii, 32.) For these are
his words : "They have made them a molten calf, and have
worshiped it, and have sacrificed thereunto." (Exod. xxxii,
8.) And St. Stephen says, " They made a calf in those days,
and offered sacrifice unto the idol." (Acts vii, 41.) On this
account also he calls them, " gods of gold and silver," "other
gods and molten images." (Exod. xxxii, 31 ; 1 Kings xiv, 9.)
Secondly, hj his loord of tlireatenincj^ by which he denounces
destruction to those who worshiped the calf that Aaron formed,
and to Jeroboam and his posterity. (Exod. xxxii, 9, 10 ; 1
Kings xiv, 10, 11.) (2.) God has also displayed his judgment
about idolatry hjhu acts. He not only fulfilled this, his word
of threatening, by cutting off Jeroboam and his posterity, (2
Chron. xiii, 15-20,) and by destroying many thousands of the
Israelites ; (Exod. xxxii, 28 ;) but likewise by chastising sim-
ilar sinners by another horrible puniahment, that of blindness,
and of being "delivered over to a reprobati [sensum] mind.'*
(Rom. i, 24-28.)
IX. Such, then, is the judgment of God concerning that
species of idolatry which is committed with the intention of
worshiping that God who is truly God. Let us now see how
severe this judgment is against that species in which the inten-
tion is to offer worship to that which is not the tnie God, to
another god, to Moloch, Baal, Chemosh, Baal-peor, and to
similar false gods, though they were esteemed as gods by their
worshipei-s. (Deut. xxix, 17 ; xxxii, 14-17.) Of this, his
judgment, God has afforded most convincing indications, both
by his word and his acts. In this word of declai*atiou two
things occur, which are most signal indications of this. The
644 JAMES AKMINICrS.
FiEST is, that he interprets this act as a desertion of God, a de-
fection from the true God, a perfidious dissohition of the con-
jugal bond by spiritual adultery with another, and a provo-
king of God himself to jealousy. The second is, that he says
this adultery is committed with demons and devils. For these
are some of the strains of Moses in his very celebrated song :
" They sacrificed unto devils, not to God ; to gods whom they
knew not," &c. (Deut. xxxii, 17.) And the royal psalmist
sings thus : " They sacrificed their sons and their daughters
unto devils, unto the idols of Canaan," (Psalm cvi, 37, 38,)
which they did when they compelled any of their offspring to
pass through the fire to Moloch. (Lev. xviii, 21.) The apos-
tle Paul agrees with this when he says, " The things which
the gentiles sacrifice, they sacrifice to devils and not to God ;"
(1 Cor. X, 20 ;) whether this signifies, that some demon lay
concealed in those images ; or that those sacred rites were per-
formed according to the will and prescription of demons,
either openly, by oracles, responses, and the verses [vaturn]
of prophesying poets, or secretly by the institutes or maxins
of the world, (Arnob. lib. vi ; Aug. de Civ. Dei. lib. viii, 23,)
tliat is, of wicked people, of whom Satan is called " the prince,"
and among whom he is said to have his throne. (1 Pet, iv,
3 ; 2 Cor. iv, 4 ; Rev. ii, 13.) The denunciations of punish-
ments for this crime, and the execution of these threats, are
described generally throughout the whole of the sacred Scrip-
tures.
X. If the things, thus explained from the Scriptures, be
•applied to Aarpsia^, the divine adorations, and to opfxcrxsia^, the
religious ceremonies or superstitions which are employed in
the popish church ; it will clearly appear, that she is guilty of
the crime of the two-fold idolatry which has now been descri-
bed. (Thesis lY.) Of the first kind she renders herself
guilty, because she presents divine worship to the bread in the
Lord's supper, to the virgin Mary, to angels and departed
Baints, to the relics of Christ's cross and of the saints, and to
things consecrated. Of the second kind she renders herself
guilty, because her members worship, in an image, God,
•Christ, the c ross of Christ, the virgin Mary, angels and saints.
PUBLIC DISPUTATIONS. 645'
Each of these charges sliall be demonstrated ; and, we will
confirm them in as brief a manner as possible, after liaving
closed up all the evasions, through which [idolatrce] the wor-
phipci-s of idols try to creep out when they are held fast
bound.
XI. 1. First. Concerning the sacrainent of the Lord's
8uppei\ to which " all the faithful in Christ, according to the
method always received in the [Roman] Catholic church, pre-
sent in veneration the worship of latrla^ or supreme adoration,
[which is due to the true God.] Nor is this most holy sacra-
ment to be the less adored because it' was instituted by Christ
our Lord, that it might be received, as the Council of Trent
says, (Session xiii, 5,) when it frees us from one part of the
sacrament. To this we subjoin, in the discharge of another
part of the duty we have undertaken : But the worship of
lairia or supreme adoration, cannot be paid to the sacrament
of the eucharist without idolatry. (1.) It cannot be paid even
in tlie use of the eucharist, because bread continues to be bread
still, with regard to its substance, and it is not transubstantia-
ted or changed into the body of Christ by consecration. For
the eucharist would thus cease to be a sacrament, of whose
essence it is to consist of an external thing ; and tlie body of
Christ would thus begin to exist [de novo] anew ; for nothing
can be changed into "that which had no previous existence.
(2.) Much less can this worship be paid to the sacrament
[extra iiswri] in its abuse. Because, though a legitimate con-
secration might [be supposed to] have the power of transub-
stantiating, yet an illegitimate consecration cannot eifect a
trans ubstantiation. For all right of consecration depends on
the divine institution : but a consecration to adore, and not to
receive, is foreign to the design of the institution, and there-
fore inefticacious. (Matt, xxvi, 26; 1 Cor. x, IG ; xi, 25.)
Therefore, the Roman Catholic church commits idolatry, as
she presents to the sacrament of the eucharist [cultum'] the
service of Za6-2a, or supreme adoration, which is due to the
true God alone.
XII. Skcoxult. In the worship which the papists perform
to the viryin Mary^ angels and departed sahits, we say they
64cQ JAMES AKMINroS.
commit idolatry in two ways — in reference to the act of ado-
ring them, and to that of invoking them. (1 Kings xix, 18 ; 2
Kings xvii, 11,16, 35.) (1.) In adoring them, when they [vene-
ra7itur] do reverence to all and to each of them by altars, masses,
festivals or holy days, vigils, fasts, images, candles, offerings, by
burning incense, by vows, pilgrimages, and genuflections. All
these acts relate to latria or supreme adoration, and to divine
worship, when presented to the true God according to his
will, or to false gods through the superstition of men. (2.) In
invoking them, when the papists " betake themselves to the
prayers, and to the help and assistance, afibrded by the saints,"
as the Council of Trent says, (Session xxv,) and when they re-
turn thanks to them for the benefits which they receive.
(Lombard, lib. iv, dist. 25.) But they have this recourse to
the PKAYERS of angels and saints, as their intercessors, media-
tors, patrons and advocates, who intercede, (i.) With a pious
afiection, by which they desire [votci] the wishes of those who
pray to them, to be fulfilled, (ii.) "With their glorious and
most holy merits, which [svffragantiir'j are presented in favor
of those who, with suppliant entreaties, require their prayers.
They have this recourse, also, to the help and assistance of
angels and saints, as to auxiliaries or helpers, preservers and
the guardians of grace and glory ; that is, the liberal dispen-
sers of all blessings, their deliverers in necessities, whom they
also denominate their Irfe, salvation, safety, hojye, defence,
refuge, solace, yea, their otili/ hope, and their safe fortress.
But these are titles which belong to God and Christ alone, as
the decorations of the highest excellence, wisdom, benevolence
and power ; than which nothing can be conceived more illus-
trious, as is manifest from the Scriptures, in which these titles
are read as attributed to God and Christ ; (Psalm xlvi, 1, 2 ;
xviii, 1, 2 ; xxxvi, 7, 10 ; Ixii, 2, 3, 6 ; Isaiah xlv, 20 ; Acts
iv, 12 ;) when the supreme honor of invocation and adoration
is ofiered to them by holy men. And though the turpitude
of this idolatry be exceedingly foul and disgusting, yet how
immensely is it aggravated by rendering the reason which
serves as a pretext to them for that deed ; than which reason
nothing can be imagined to be more injurious to God and
PUBLIC DISPUTATIONS. 647
Christ, (i.) To God, when the papists say that our heavenly-
Father has given half of his kingdom to the blessed virgin,
the queen of heaven, whom they also denominate " the mis-
tress of the world," " the star of tlie sea," " the haven or port
of salvation," and " God ;" (Gul. Biel. in Can. Miss. Lect. 80 ;)
and when they say that since God has hoth justice and 7ne7-ci/,
he retains the former of these himself, but has granted the
exercise of mercy to his virgin mother, and therefore, that we
must appeal from the court of the justice of God to the court
of the mercy of his mother, (ii.) To Christ, nothing can be
more injurious than this ; because the papists say that Christ
is not only an advocate, but that he is a judge, and as such,
will discuss all things, so that nothing will remain unpunish-
ed ; and therefore, tliat God has provided for us a female ad-
vocate, who is full of mildness and suavity, and in whom is
found nothing that is harsh or unpleasant, who is, also, on this
account, called " the throne of Christ," on which he reposed.
(Anton, page 4, tit. xv, cap. 14.)
XIII. Thirdly. That the papists defile themselves witli
idolatry in paying reverence to the relics of the cross of Christ
and of the saints, by performing unto them acts both of ado-
ration and of invocation, is proved, partly from their own con-
fession, and partly from the very exercise of those religious
acts which they offer to them. (1.) The Council of Trent
publishes the confession, when it says, (Session xxv,) " Those
persons are to be wholly condemned, who affirm that honor
and veneration are not due to the relics of saints ; or that
those relics, and other sacred monuments, are [^^m/^7^Ver] un-
profitably honored by the faithful ; and that resort is vainly
made to the sepulchers of saints, for the purpose of obtaining
their assistance." The next confessor on this subject is " the
angelical doctor," who is believed to have written all tilings
well concerning Christ. For he says, (Sum. p. 3, Qu, xxv,)
tliat the adoration of latria, or supreme worship, must be
given to the cross of Christ on account of the contract [into
which it came] with the members of the body of Christ.
This is a reason quite sufficient to Antoninus to affirm (Anton, p.
3, tit. xii, c. o) that not only is the cross of Christ to be adored, but
648 JAMES AHMmros.
likewise all things belonging to it — tlie nails, the spear, the
vestments, and even the sacred tabernacles. In accordance
■with these confessions, the Roman Catholic church sings,
" Behold the wood of the cross ! We adore thy cross, O
Lord." (2.) Another method the papists have of declaring
their idolatry hy various acts — when they adorn the relics of
the cross of Christ and of the saints, with gold, silver, and
jewels ; when they wrap them in iine lawn napkins and in
pieces of silk or velvet ; when they carry them about with
great pomp, in processions instituted for the purpose of return-
ing thanks and making requests ; when they place them on
altars ; when they suspend before these relics gifts and curses ;
when they present them to be viewed, kissed, and adored by
kneeling, and thus themselves adore them ; when they light
wax candles before them, burn incense to them ; when they
consecrate churches and altars by their presence, and consider
them a^ rendered holy ; when they institute festivals to them ;
when they celebrate masses to their honor, under this idea,
that masses celebrated upon an altar on which relics are pla-
ced, become more holy and efficacious ; when they undertake
pilgrimages to them ; when they carry them about as amulets
and preservatives ; when they j^ut them upon sick people ;
when they sanctify their own napkins or handkerchiefs, their
garlands, and other things of the same kind, by touching
them with these relics, that they may serve for the same pur-
poses ; because they think that grace and a divine virtue exist
in them, which they seek to obtain from them by invocations,
and other services performed before them ; they use them for
driving away and expelling devils and bad spirits ; and they
do all these things which the heathen did to the relics of their
idolatry. To all these particulars, must be added that most
shameful illusion — the multiplication of relics, and the sub-
stitution [alieiiarnni] of such as belong to other persons than
to those whose names they bear. Hence, the origin of that
witty saying, " The bodies of many persons are honored on earth,
whose souls are burning in everlasting torments." (Cal. de relig.)
' Xiy. The FOURTH specimen, partly of the same idolatry,
and partly of a superstition much worse than that of the hea-
PULLIO DISPUTATIONS. 649
tliens, the papists afford not only //i the dedications and con-
secrations of churches, altars, vases, and ornaments which
belong to them, such as the cross, the chalice and its covers,
linen cloths, the vestments of priests, and of censers ; also in
tlie consecration of caster wax candles, holy water, salt, oil
for extreme unction, bells, small waxen figures like dolls,
each of which they call ^^Agnus Dei" and of cemeteries or
burial grounds, and things of a similar kind, but likewise in
the iise of tidngs thus consecrated^ for the papists pray in
these consecrations, that God would furnish or inspire the
things now enumerated, with grace, virtue and power to drive
away and expel bodily and spiritual evils, and to bestow the
contrary blessings ; they use them as actually possessed of
such grace and virtue ; and perform to them religious worship.
We will here produce the following few instances of this mat-
ter : They have ascribed remission of sins to visitations of
churches thus consecrated. They use the following words,
among others, in their formularies of consecrations, on the
cross to he consecrated : " Deign, O Lord, to bless this wood
of the cross, that it may be a saving remedy to mankind, that
it may be the solidity of faith, the advancement of good works,
the redemption of souls, and a safeguard against the fierce
darts of enemies." In the formularies on holy ivater, these
words occur : " I exorcise or adjure thee, O creature of wa-
ter, that thou become exorcised water to put to flight all the
power of the enemy, to root him out, and to displant [valcasl
friendly greetings with his apostate angels," &c. This is part
of the form dary in the consecration of salt: "I exorcise or
adjure thee, O creature of salt, that thou be made exorcised
salt for the salvation of believers, that thou mayest be health-
ful soundness of soul and body to those who receive thee,"
&c. Also, the following words : " Deign, O Lord, to bless
and sanctify this creature of salt, that it may be, to all who
take it, health of mind and body ; and that what thing soever
shall be sprinkled with it, may be devoid of all filth or im-
cleanliness, and of every attack of spiritual wickedness." But
they attribute to the consecrated small wax figure?, which they
call "^yni /9dij" the virtue of breaking and removing every
650 JAMES AKMINIUS.
sin, as the blood of Christ does ; and, according to this opin-
ion, they use the same things, reposing their hope and confi-
dence in them, as if they were actually endued with any such
power.
XY. 2. But that the papists commit the second species of
idolatry in the worshiping of images, (Theses lY, YI, & X,)
is abundantly proved from their own confession, the forms of
consecration, and their daily practice. (1.) Their own confes-
sion may be found in the canons and decrees of the Council
of Trent^ in which it is ajQirmed, (Session xxv,) " The images
of Christ, \_Deij)arcB\ of the blessed virgin, and of other saints,
are to be held and retained, especially in churches: and due hon-
or and veneration are to be exhibited to them ; so that by the
images which we kiss, and before which we uncover our heads,
and prostrate ourselves, we adore Christ, and venerate the saints
whose likenesses those images bear ; this is what was sanctioned
by the second JSTicene Council." Let tiie acts of that Council be
insiDected, and it will appear that the adoration and invocation
which were established by it, are mere idolatry. To these, let
Thomas, and the multitude of their divines, be added, who are
of opinion that images must receive the same services of adora-
tion, as those with which the prototypes which they represent
are worshiped. (2.) The forimdaries of their' consecrations
make a similar declaration ; for the image of the virgin Mary
is consecrated in the following form : " O God, sanctify this
image of the blessed virgin, that it may bring the help of
saving aid to thy faithful people, if thunder and lightning
prevail ; that hurtful things may be the more speedily ex-
pelled ; that inundations caused by rains, the commotions of
civil wars, or the devastations committed by pagans, may be
repressed and appeased at its presence. (1 Kings viii.) In the
consecration of the image of John the Baptist, the following
words occur : "Let this sacred image be the expeller of devils,
the invoker of angels, the protector of the faithful, and let its
intercession powerfully flourish in this place." (3.) In the
daily practice of therapist , most of those acts, both of ado-
ration and invocation, are jjerformed to images, which we
have already mentioned as having been exhibited to the saints
PUBLIC DISPUTATIONS. 651
themselves ; and tliej usually perform those acts [which tliey
think due] to the saints, to their images, or in their images,
but seldom indeed do they by a pure [mental] glance look up
to the. saints themselves, being under the influence of this
opinion — that the honors [which they thus pay to images]
belong to the prototypes themselves, and therefore that the
prayers which they address to them will by this means be the
more I'eadily and speedily heard and answered.
XVI. The ])apists do not indeed deny, that they present
this worship, these services, and acts both of adoration and in
vocation, to the sacrament of the eucharist, to the virgin Mary,
to angels and departed saints, to relics and things consecrated,
and to these images : at least they are unable to deny this, ex-
cept by an evident untruth. Yet they excuse themselves
under the pretence of certain exceptions and distinctions,
which they consider to be of such value and power, as to ex-
empt from idolatry those acts which are performed by them-
selves with such an intention of mind, but which, when per-
formed by others, are really idolatrous. These exceptions are,
FIRST. According to the three-fold excellence of divine, hu-
man and intermediate^ there is a three-fold honor. And here
the distinction is produced of Xarpsia, "latria" or divine wor-
s/u'p, SaXsiu^ "dulia" or human worships and u^sp^^Xsia, " hy-
perdulia" or intermediate^ or helween both. To this may be
added what they say, that most of the acts which relate to this
woi'ship are analogous. The second exception is from the inten-
tion of those who offer those religious services. The tuikd is
in the dilference between intercession and bestowing, that is,
between the oflice of mediator as discharged by the [popish]
saints, and as discharged by Christ Jesus. The fourth is in
the distinction between an image and an idol.
XVII. The fikst subterfuge has three members. To the
first of these we reply, (1.) The Scriptures do not acknowl-
edge any excellence that is called " hyperdulia or intermedi-
ate," or that is different from divine excellence except what is
according to the functions, graces and dignities through which
some rational creatures, by divine command, preside overoth-
652 JAMES AEMINKTS.
ers and minister to them — men as long as tliej remain in this
mortal life — and angelsto the end of the world. Therefore, no
homage paid to a creature is pure from idolatry, except that
which is offered to superiors who live in this world, and which
is approved by the Scriptures. (Psalm Ixxxii, 1, 6 ; John x,
35.) (2.) That intermediate excellence, and the worship
which is accommodated to it, are rejected by the Scriptures,
since they condemn the " worship paid to angels," (Col. ii,
18,) and commend Ilezekiah for having "broken in pieces the
brazen serpent that Moses had made ; for unto those days the
children of Israel did burn incense to it." (2 Kings xviii, 4.)
To the second member of this subterfuge we reply, the distinc-
tion of worship into latria and dulia is vain in this case ; for
the apostle claims the woi'ship of dulia [which the papists call
an inferior or human adoration] for the true God alone, when he
blames the gentiles for having " done service to those which
by nature are no gods." (Gal. iv, 8.) And this word, in its
general acceptation, signifies the service which ought to be
performed, or which lawfully can be, to those only with
whom we have to do according to godliness, and this accord-
ing to the law which is either common to mutual charity,
(Gal. V, 13,) or that which has a more particular reference to
such persons as have constant transactions with each other.
(Eph. vi, 5, 6.) But with those persons to whom the present
discussion relates, (placing the angels as an exception,) we
have according to godliness no transactions, neither are we
bound, by any laAV, to them for service. To the third m,em-
her our answer is, (1.) To offer sacrifice, to burn incense, to
erect churches and altars, to make vows, to institute festivals,
fasts and pilgrimages, [to angels or saints,] and to swear by
their names, and not analogical or relative services, but uni-
vocal or having one purpose, and such as are due only to the
true God. (2.) Though prostration itself is lawfully given to
men on account of their analogical similitude to God, yet,
when [religiosd] it is an act of religion, it is considered as so
peculiarly due to God, that the whole of divine worship is
designated by it alone. (1 Kings xix, 18 ; Matt, ix, 18.)
PUBLIC DISrUTATIONS. 653
Christ likewise denies prostration to the devil, (Matt, iv, 8,)
and the angel in the Apocalypse refuses it when ofiered to
himself. (Kev. xix, 10.)
XYIII. The distinct intention of the worsliipcr.'^, is the
SECOND subterfuge that they use to remove from themselves the
idolatries of every kind ol' which they have been accused. In
the fird of these intentions they say, concerning the adoration
of the sacrament of the Lord's supper, that their intention is
to lienor, not the bread, but the true body of Christ. In the
second^ that the adoration, even divine adoration itself, whicli
they perform to a creature, is not offered to it as to God ; that
is, they perform the acts of worship with the design of procu-
ring for the creature such [opinioni] esteem and veneration aa
in reality belongs only to the divine Majesty. In the thinly
that by giving honor to a creature, they do not stop there, but
that God may be glorified in and through the creature.
(Greg, de Yal. lib. ii, c. 1 & 3.) In the fourth, that they do
not honor the image itself, but its prototype. To all these
distinctions we reply, (1.) The deed is in every case contrary
to the intention ; and they in reality do the very thing which,
in their intention, they profess themselves desirous to avoid.
(2.) The judgment of God is adverse to their intention ; for
he does not interpret the deed from the intention, but forms
his judgment of the intention from the deed. God himself
[ad/iihuU] has exposed an intention that is in accordance with
such a deed, alth ugh the man who does it puts in his protes-
tation about his contrary intention. This intention is evident
from the following passages : "They have made them a mol-
ten calf, and have worshiped it, and have sacrificed thereunto,
and said, these be thy gods, O Israel, which have brought
thee up out of the land of Egypt." (Exod. xxxii, 8.) " lie
falleth down unto it, and worshipeth it, and praj'eth unto
it, and saith. Deliver me, for thou art my god." (Isaiah
xliv, 17.) ''They sacrificed unto devils, not to God," (fee.
(Deuteronomy xxxii, 17.) (3.) We add, if these distinc-
tions possess any validity, neither Jews nor heathens could at
anytime have been accused of having committed idolatry ; for,
by the same distinctions as these, they would be able to jus-
654 JAMES AKMESrnJS.
tify all their acts of worsliij^, whether offered to a true or to a
false deity, to the supreme God, to inferior divinities, or to an
image. For [on these principles] their intention never feared
the works of their own fingers, but those persons after whose
image such works were formed, and to whose names they were
consecrated. Their intention never honored angels, demons,
or the minor gods, excei^t that such services should redound to
the honor of the supreme Deity ; (Lactan. Inst. 1. ii, c. 2 ;) it
never wished to procure such esteem and veneration for them
as belongs solely to the majesty of God supreme ; and it never
worshiped a false deity.
XIX. The TULKD exception has a special tendency to justify
the invocation of the virgin Mary and the saints ; (Thesis
XYI ;) for the papists say that they invoke them, not as the
prime authors and donors of blessings ; nor as Christ, whom
God the Father hath constituted the high priest, and to whom
he has given all j^ower in heaven and on earth ; but that they
invoke them, in truth, as friends, intercessors and donors, yet
in subordination to Christ. To this we reply, first, from the
premises which they grant, they may themselves be convicted
of idolo-dulia^ or inferior worship offered to idols ; for they
confess that the invocation which they practice to the virgin
Mary and to saints, is the adoration of dulla. But they fab-
ricate idols of the virgin Mary and of saints, before they in-
voke them by heresy, both by falsely attributing to them the
faculty of understanding their prayers, of interceding for sin-
ners, not only feelingly, but also meritoriously, and of grant-
ing the things requested, and by presenting to them, as pos-
sessed of these qualifications, the worship of invocation ; for
this is the mode by which an idol is fabricated of a thing that
has had a real existence. To this argument strength is added
from the circumstance that, although these saints might know
the things for whfch the papists pray, might intercede for them
with a i:)ious feeling, and, as " ministering spirits," might be-
stow what they have requested ; yet as they could not bestow
them ' ' with power," they ought not to be invoked. Secojstdlt.
By the words, " in subordination to Christ," they in reality
destroy such a subordination and introduce a coUaterality. If
PUBLIC DISPUTATIONS. 655
thiri be true,' then on that very account they are likewise idol-
atws ; because the worship, which God the Father wishes to
be given to his Son, is that of lat/'ia, or divine adoration. For
it is the will of the Father, " that all men should honor the
Son, even as they honor the Father." (John v, 23.) But
subordination is removed, and collaterality is introduced, (1.)
Un'ivci'salli/^ when all these saints are said, by their own mer-
its, to intercede for and to obtain blessings, and to dispense the
blessings thus obtained, which are two tokens of the eversion
of subordination and of the introduction of collaterality. (2.)
iSj)cciull(/, this collaterality exists [from their own showing]
between Christ and the virgin Mary ; as is evident, (i.) From
the names under which they invoke het\ when they denominate
her " the queen of heaven," " the mistress of the world," " our
salvation, harbor, defence, refuge and solace," who is able to
command our Redeemer in virtue of her authority as his
mother. These expressions place Christ in subordination to
her. (ii.) But this is likewise evident, //w/j the cause on ac-
count of which they say she ought to he invoked. As a female
ADVOCATE, because, since Christ is not only a man and an ad-
vocate, but likewise God and a Judge, " who will suffer no-
thing to pass unpuuished ; the virgin Mary, as having in her
nothing that is harsh and unpleasant, but being all mildness
and suavity," (Thesis XII,) ought \{nterceder.e\ to act as inter-
cessor between him and sinners. And as a female dispenser
OF BLESSINGS ; because " God the Father has given half of his
kingdom to her, (that is, to administer his mercy while he re-
serves the exercise of justice to himself,") and has conferred
upon her a plenitudeof all grace, thatoutof her fullness all men
may receive. This is nothing less than to hurl Christ from his
throne, and to exalt the virgin Mary in his place.
XX. The FOURTH subterfuge is the distinction between an
image and an idol. The ]>apists say, an immjc is the likeness
of something real; an idol., that of something false. "When
Bellarmine explains this definition, he commits a fallacy ; for,
in interpreting " something false," he says, since it is a being,
it is not that which it is feigned to bo, that is, God. But that
the ditierenco which he here makes is a false on©, many pas-
656 JAMES AJRMINIUS.
sages of Scripture prove. The image which Rachael purloined
from her father, is called " an idol ;" but it was the image of a
man. (Gen. xxxi, 34.) Stephen calls the molten calf " an
idol," and it was made to represent the true God. (Acts, vii, 41.)
The calves of Jeroboam were representations or images of Je-
hovah, yet they are called " idols" by the Greek and Latin
translators. (1 Kings xii, 28.) Micah's image is also called
" an idol," and yet it was "set up" to Jehovah. (Judges xvii,
4; xviii, 31 .) Ainongthe ''dumb idols" unto which, the apostle
says, the Corinthians " were carried away," (1 Cor. xii, 2,)
were statues of men, and probably images of " four-footed
beasts, of creeping things, and of birds." (Rom. i, 23.) Yet
Bellarmine would with difficulty prove that these are things
which have no existence. AYherefore if an idol be that which
is nothing, that is, a sound without reality and meaning, this
very distinction, which is purely an invention of the human
brain, is itself the vainest idol, nay one of the veriest of idols.
Such likewise are those distinctions and intentions which have
been invented, for the establishment of idols and of the impious
and unlawful adoration of idols, by the church of the malig-
nants, by the mother of fornications, who resembles the " adul-
terous woman" mentioned in Proverbs xxx, 20: "Sheeateth,
and wipeth her mouth, and saith, I have done no harm," or "I
have not wrought iniquity."
COROLLARY.
It can be proved by strong arguments from the Scriptures,
that the Roman pontiff is himself an idol ; and that they who
esteem him as the personage that he and his followers boasting-
ly depict him to be, and who present to him the honor which
he demands, by those very acts shew themselves to be idolaters.
PUBLIC DISPUTATIONS. 65T
DISPUTATION XXIY.
ON TUE INVOCATION OF SAINTS.
m
Respondent^ James A. Poet.
I. From tlie hyj'othesis of the papists^ we denominate those
persons " saints," whom the Roman pontiff has by his canoni-
zation transferred into tlie [album\ book of saints. (Belhirm.
de Beat. Sanct. lib. i, c. 8.) From the truth of the matter^
we also call those pei*sons "saints," who, being sprinkled with
the blood of Jesus Christ, (1 Peter i, 2.) and [signati] sealed
with the characters of the Holy Spirit, the sacred fountain of
all holiness, have been illustrious in this world by the sanctity
of their lives, which flows from their spiritual union with
Christ; but who, as it regards the body, being now dead, still
live in heaven with Christ as it regards the soul. (Rev. xiv,
13.) Of this description were the patriarchs of old, the proph-
ets, the apostles, the martyrs, and others like them. The
iiivncation of saints is that by which men have recourse to
their [si/ffragium] intercessions, interest, patronage and assist-
ance, for the sake of imploring, entreating, and obtaining
their aid.
II. Rut the papists assert, that the saints are invoked for
three reasons : (1.) That they may vouchsafe to intercede by
their prayers and their suffrages. (2.) That, through their
merits, and on account of them, they may obtain by their
petitions the things which are asked of them. (3.) That they
may themselves bestow the benefits which are required. For
the papists have invested departed saints with these three
[res/yectus] qualities ; that, being nearer to God, they have
greater freedom of access to him and to Christ, than the faith-
ful wiio are yet their survivors in the present life ; that, bj
works of sui)ererogation i)erformed in this life, they have
obtained by their merits [the privilege] that God siiall hear
and gratit their ]irayers ; and that they have been constituted
by God the administratora of those blessings which are asked
42 VOL. I.
658 JAITES ARMINIUS.
of them : And thus are they appointed mediators, both by
merit and efficacy, between God, nay between Christ and liv-
ing believers.
III. Yet npon all these things the papists have not had the
hardihood to erect, as a superstructure, fke necessity of invo-
king the saints : They only say that "It is good and useful
Buppliantly to invoke them ;" and that " those persons hold
an impious opinion who deny that the saints ought to be
invoked." (Can. and Dec. Coun. of Trent, Sess. xxv, c. 2.)
But perhaps by these last words, which have an ambiguous
meaning, they wished to intimate the existence of this neces-
sity. For not only does he deny that saints ought to be
invoked, who says that it is not necessary to invoke them, but
likewise he who says that it is not lawful : The words, when
strictly taken, bear the former signification, that invocation is
not necessary / but the latter meaning of its unlawfubiesSf
when they are understood as opposed to the words which pre-
ceded. Even Bellarmine, when he had affixed this title, "The
saints ought to be invoked," immediately subjoined the fol-
lowing thesis : " The saints are piously and usefully invoked
by the living." (De Beat. Sanct. lib. 1, c. 19.) But that most
subtile and evasive council often trifl.ed with ambiguous ex-
pressions, being either compelled into such a course on account
of the dissensions among its chief members, or else being per-
versely ingenious on account of its adversaries, whose blows
it would not otherwise have been able, with any degree of spa-
ciousness, to avoid. We will, therefore, inquire concerning the
invocation of saints, Is it necessary "i Is it lawful and
usefull
IV. With regard to the first of these questions, we say,
(whether the papists assent to our affirmation or dissent from
it,) that it is not necessary for believers in the present state of
existence to invoke the saints who \conveTsantu.r\ are engaged
with Christ in heaven. And since this necessity is — either
according to the duty which surviving believers are bound to
perform to the saints who have departed out of this life, and
•who are living with Christ ; or according to the end for the
sake of obtaining which, invocation is laid down as a necessary
PUBLIC DISPUTATIONS. ^5^*
means ; we affirm that, by neither of these methods is the
invocation of saints necessary.
V. (1.) It is not necessary in reference to duty \ because
the invocation of Faints has neither been commanded by God,
nor is it sanctioned with any promise or threatening, which it
would of necessity have been if it liad to be performed as a
duty by the faithlul during their continuance in the world.
(2.) It is not necessary in reference to the means ; because
neither the merits nor the intervening administration of the
saints is necessary to solicit and to obtain the blessings which
the faithful in the present life make the subject of their
prayei-s ; for otherwise, tlie mediation and administration of
Christ either are not sufficient, or they cannot be obtained
exce])t through the intercession of departed saints, both of
which are false ; and that man who was the first of tiie saints
to enter heaven, neither required nor employed any saint as a
previous intercessor.
VI. Since, therefore, it is not necessary, that believers now
living upon earth should invoke the saints who reign with
Christ, if the papists taks any pleasure in the approval
of a good conscience, they ought to employ the utmost circum-
spection in ascertaining, whether it is not the better course to
omit this invocation than to perform it, even though it might
be made a subject of disputation whether or not it be lawful,
about which we shall afterwards in(|uirc. We atlirm that it
is preferable to omit all such invocation, and we support this
assertion by two arguments, (1.) Since " whatever, is not of
faith," that is, whatsoever does not proceed from a conscience
which is [certo] fully persuaded that the thing performed is
pleasing to God, " is sin ;" and since that may, therefore, be
omitted without sin, about which even the smallest doubt may
be entertiiined respecting its lawfulness, since it is found that
it is not necessary ; it follows from these premises, that it is
better to omit than to perform invocation. (2.) Since the
papists themselves confess, '' that the difference between the
worship of latria and that of dulia^ or between divine and
human a<lonition, is so great, that the man who presents that
of latria to any object to which no more than dulla is due, is
660 JAMES ARMINIUS,
guilty of idolatry ;" and since it is a matter of the greatest
difficulty for the common people, [idioicc,'] who are ignorant
and illiterate yet full of devotion to the saints, to observe this
difference at all times and without any error ; there is much
danger lest those who invoke saints should fall into idolatry.
This is a reason which also militates against the invocation of
saints, even though it were proved that such invocation is
lawful.
Yll. The next inquiry is, " Is the invocation of saints law-
ful and useful ?" Or, as the Council of Trent has expressed
it, " Is it good and useful to invoke the saints ?" Or, according
to Bellarmine's phraseology, " Are the saints piously and use-
fully invoked ?" (De Beat. Sanct. lib. i, cap, 19.) We who
hold the negative, say, that it is neither pious nor useful to
invoke the saints. We prove this assertion, first, generally ;
secondly, specially^ according to the particular respects in
which the papists invoke the saints, and maintain that they
may be invoked.
YIII. FiEST. We prove generally, that it is notjpious^ thus :
Since no action can, of itself and properly, come under the
appellation of piety or godliness, except that which has been
prescribed by God, by whose word and institution alone
every action is sanctified, otherwise it will be common; and
since it is certain, that the invocation of saints has not been
commanded by (xod, it follows that such an action cannot be
called " pious." Some action may, however, be called " pious"
by a metalepsis, because it has been undertaken for the sake
of performing a pious action. But such a case as this does
not here occur. By the same argument, we demonstrate that
it is not useful ; because all religious worship, not prescribed
by God, is useless, (Levit. x, 1,) according to the express decla-
ration of God, (Isai. xxix, 13,) and of Christ : " But in vain
do they worship me, teaching for doctrines the commandments
of men." (Matt, xv, 9.) But the papists say, that the invoca-
tion of saints is religous worship.
IX. Secondly. We prove the same thing, specially, ac-
cordino- to the relations in which the papists invest the saints
when they invoke them. (1.) We say, the saints cannot be
rUBLIC DISPUTATIONS. 661
piously and usefully invoked as the dopors of henefits i because
God has not constituted the saints dispensers of blessings either
celestial or terrestrial ; for this is the office bestowed on
Christ, to whom the angels are under subjection as his servants
in this ministration. Besides, if even, in imitation of angels,
the saints did, in tliis world, perform their subordinate service
to Christ at the command of God ; yet they ought not on
this account to be invoked ; for, before this can be done, a full
dower of dispensing is required, which may distribute blessings
as it pleases ; but the angels render in this world only a min-
isterial and instrumental service to Christ, for which reason
neither is it hiwful to invoke them as the donors of blessings.
But the saints cannot, in imitation of the angels, perform a
service to Christ ministerially and instrumentally, unless we
assert that they all ascend and descend after the manner of
angels. Since, therefore, they possess neither the power nor
the capability of bestowing blessings, it follows that they can-
not be either piously or usefully invoked as the donors of
benefits.
X. (2.) The saints cannot be piously and usefully invoked
as those vj>ho hy their own merits have obtained the ^yrivilege
of being heard and ansioered by God ; because the saints have
not been able to merit any thing for themselves or for others.
For they have accounted it needful to exclaim, with David,
" Our goodness extendeth not to thee." (Psalm xvi, 2.) And
" when they had done all those things which were commanded
them," they felt the necessity of confessing, not onlj' with hu-
mility but with the greatest truth, " AVe are .unprofitable ser-
vants ;" (Luke xvii, 10 ;) and truly to entreat God " to forgive
the iniquity of their sins," and " not to enter into judgment
with his servants." (Psalm xxxii, 5 ; cxliii, 2.) Therefore,
wo cannot piously plead, in our own behalf, that which is
falsely attributed to the saints ; and that cannot be usefully
bestowed upon others, of which the saints themselves had not
a sufficiency.
XI. (3.) Lastly, they cannot be piously and usefully invoked
in the capacity (f those who^ as our friends^ unite their jyrayers
with ours, or ichn intercede before God by thdr prayers in our
662 JAMES AKMINIUS.
telialf; because the saints in heaven are ignorant of our particu-
lar necessities, and of the prayers of tlie faithfnl who are dwellers
upon earth, (Isai. Ixii, 16 ; 1 Kings viii, 36 ; 2 Kings xxii, 20.)
For the assertions about the mirror or glass of the trinity^ is
a very vain fable, and receives its refutation from this very cir-
cumstance, that those angels who always behold the face of God
the Father, (Matt, xviii, 20,) are said to be ignorant of the day
of judgment. (Mark xiii, 32.) Those assertions ahowi a divine
revelation [to the saints and angels] have a foolish and ridicu-
lous circle ; and those about the explanation which may he
given hj means of angels^ or of the spirits of persons recently
deceased^ are equally vain ; because the Scriptm'es make no
mention of those toker.s or indications, even in a single word:
without such nientiou, we feel scrupulous, in matters of such
vast importance, about receiving any thing as true, or about
undertaking to do any thing as pious and useful.
XII. We add, finally, that by the invocation of saints, the
papists are injurious towards Christ, and, therefore, cannot
engage in such invocation without sacrilege. They are \^tnju-
rios^ unjust to Christ in two ways : (1.) Because they com-
municate to the saints the ofSce of our Mediator and Advocate,
which has been committed by the Father to Christ alone ;
and the power conferred [on that office]. (1 Tim. ii, 5 ; Rom.
viii, 34 ; 1 John ii, 1.) j^either are they excused by what
they say about the saints being subordinate to Christ ; for by
the circumstance of their alleging the merits of saints, and of
their invoking them as the dispensers of blessings, they destroy
this suboidination and establish a collaterality. (2.) Because
they detract greatly from that benevolent aftection of Christ
towards his people, from his most merciful inclination, and
from that most prompt and ready desire to commiserate, which
he manifests. These properties are proposed to us in the
Scriptures in a manner the most lucid and plain, that, not
being terrified with the consideration of our own un worthiness,
we may approach, with confidence and freedom, to the throne
of grace, "that we may obtain mercy, and find grace to help
in time of need." (Heb. iv, 16.)
XIII. When we say that the saints must not be invoked, we
rUBLIC DISPUTATIONS. 663
do not take away all veneration from thein, as the papists
calumniously assert. For we confess that their memory is to
bo venerated with a grateful celebration. But we circumscribe
our veneration within these bounds : First. Vie connnemorate
with thanksgiving the eminent gifts which have been conferred
on them, and connnend them for having faithfully used those
gifts in the exercises of liiith, hope and charity. SEcoNDr.Y.
As much as in us lies, we imitate their examples, and en-
deavor to demonstrate, by our works, that the holy conversa-
tion which they had in this world is grateful to us who aspire
to belike them. Lastly. We congratulate them on the felicity
which they enjoy with Christ in the presence of God ; and
with devotion of soul we earncsth^ V^'^Y ^^^' the same felicity
for ourselves, while we hope and trust that we shtill enjoy it
through the all-suflScient intercession of Christ, through which,
alone, they also themselves have been made partakers of
eternal happiness.
COEOLLAKT.
In the invocation of saints, do the papists commit idolatry!
We decide in the affirmative.
DISPUTATION XXV.
ON MAGISTRACY.
Respondent, John Le Chantke.
1. Not feeling much anxiety al)0ut the origin and etymology
of the word, we say that from the manner in which it is used,
it has two meanings : for it either signifies in the abstract, the
power and the function itself ; or, in the concrete, the ])erson
who is constituted the administrator of this function with
power. I3ut, because the abstract consideration is more simple,
664 JAMES AKMINTUS.
and [ponit normam] lays down the law to the concrete, there-
fore we Yv'ill occnpy ourselves first and chiefly in the descrip-
tion of it, (John xix, 10, 11 ; Eph. i, 21 ; Eom. xiii, 1.)
II. We therefore define magistracy, in the abstract, a power
pre-eminent and administrative, or a fmiction with a pre-
eminent power, instituted and preserved by God for this pur-
pose, that men may, in the society of their fellow-men, " lead
a quiet and peaceable life, in all godliness and honesty," in
true piety and righteousness, for their own salvation and to
the glory of God. (Eom. xiii, 1-3 ; 1 Tim. ii, 2 ; 1 Pet. ii, 13;
Prov. xxix, 4 ; Psalm Ixxii ; Isai. xlv, 22, 23.) For the more
extensive explanation of this definition, we will consider the
object — the efiicient and the end, which are the external
causes of this function, and the matter and the form, which
are the internal causes, from which we will derive all the rest.
III. The object of this function is the multitude of man
kind, who are sociable animals, and bound to each other by
many ties of indigence and communication according both to
nature and grace, and who live together in common society.
This object, likewise, comprehends the end for which^ that is,
those for whose benefit magistracy has been instituted. Hence,
likewise, this power deservedly obtains the name of " public
authority," as it is, first, immediately and principally occupi-
ed concerning the condition and conduct of all the people and
the whole society ;• but, secondarily, concerning the state and
benefit of each member, though it intends, of itself, both the
good of the whole, and that of each individual in the entire
society. (Num. xi, 12 ; 2 Chron. i, 9, 10 ; Rom. xii, 4, 5 ; 1
Cor. xii, 12-27 ; Ezek. xxxiv, 2.)
TV. The efiicient cause which not only institutes magistra-
cy, but also maintains it, is God himself. In him must be
considered power purely free and independent, the best will,
and the greatest capability, as the principles of its institution
and preservation. (1.) Power rests on creation, and through
that, upon the right of the dominion which G()d has over all
created things, but especially over men. (Rom. xiii, 1, 2 ;
John xix, 10, 11 ; Psalm xxiv, 1 Jer. xxvii, 2, 6.) (2.) The
WILL OF GoD, in its institution, is through four kinds of his
PUBLIC DISPUTATIONS. 665
love : (i.) ITis love of order among all created things ; (1
Cor. xiv, 33 ;) (ii.) Ills love towards men theinselves^ both tow-
ards those who are placed in authority above others, and es-
pecially towards those who are put in subjection ; (2 Cor. ix,
S ; 2 Kings xi, 17 ;) (iii.) His love of obedience to Jiis own
law; (Judges ii, 16, 17; 2 Chron. xxxiv, 31 32;) (iv.) Ilis
love of that sidnnission which those who are equals hy riature^
render tn others who are their superiors, merely through the
will or good pleasure of God. (Psalm ii, 2, 12.) (3.) ButcA-
PABiLn-Y, and that of the highest kind, was likewise necessary
for this purpose, both on account of [(iffectmri] that ambition
of being eminent with which men arc infected, and on account
of the power or capability of an infinite multitude ; and it is
employed by God through an internal impression upon the
hearts of men, of the necessity of this order, (1 Sam. x, 26 ;
xi, 7,) and through the external defence of it. (Joshua i, 5-9.)
V. The end of the institution of magistracy, is the good of
the whole, and of each individual of which it is composed,
both an ayiimal [or natural] good, " that they may lead quiet
and peaceable lives ;" (1 Tim. ii, 2 \\ and a spiritual good,
that they may live in this world, to God, and may in heaven
enjoy that good, to the glory of God who i^ its author. (Rom.
xiii, 4.) For since man, according t^'hia two-fold life, (that
is, the animal and the spiritual,) stands in need of each kind
of good, (Num. xi, 12, 13,) and is, by nature of the image
of God, capable of both kinds ; (Gen. i, 26 ; Col. iii, 10 ;)
since two collateral powers cannot stand, (Matt, vi, 24 ; 1 Cor.
xiv, 33,)and since animal good is directed to that which is
spiritual, (Matt, vi, 33,) and animal life is subordinate to that
which is spiritual, (G^al. ii, 20 ; 1 Cor. xv, 32,) it is unlawful
todivide those two \Jjona'\ benefits, and to separate their [j)rocu-
rationeiTi] joint superintendence, either in reality or by the ad-
ministration of the supreme authority ; for, if the animal life
and its good become the only objects of solicitude, such an
administration is that of cattle. But if human society be
brought to such a condition that the spiritual life, only, pre-
vails, then this power [of magistracy] is no longer necessary.
(1 Cor. XV, 24.)
6Q6 JAMES AiJMINIUS.
VL The matter, of which this administration consists, are
the acts necessary to produce that end. Tliese actions, we
comprehend in the three following classes : (1.) The first is
LEGISLATION, Under which we also comprise the care of the
moral law, according to both tables, and the enacting of sub-
ordinate laws with resjDect to places, times and persons, by
which laws, provision may be the better made for the observ-
ance of that immovable law, and the various societies, being
restricted to certain I'elations, may be the more correctly gov-
erned ; that is, ecclesiastical, civil, scholastic and domestic as-
sociations. (Exod. xviii, 18-20 ; 2 Chron. xix, 6-8 ; 2 Kings
xiii, 4, 5.) (2.) The second contains the vocation to delegated
offices or duties, and [curatio7iem^ the oversight of all actions
and things which are necessary to the whole society. (Deut. i,
13, 15, 16 ; Exod. xviii, 21, 22 ; 1 Pet. ii, 14 ; 2 Chron. xix,
2, 8-11 ; Num. xi, 13-17.) (3.) The third is either the erad-
ication of all evils out of the society, if they be internal, or
[depuhio] the warding of them off, if they be external, even
with war, if that be necessary, and the safety of society should
require it. (Prov. xx, 26, 28 ; Psalm ci, 8 ; 1 Tim. ii, 2.)
YII. The form is the power itself, acccordiug to which these
functions themselves [administrantur] are discharged, with
an authority that is subject to God alone, and pre-eminently
above whatever is human ; (Rom. xiii, 1 ; Psalm Ixxxii, 1, 6 ;
Lament, iv, 20 ;) for this inspires spirit and life, and gives ef-
ficacy to these functions. It is enunciated " power by right
of the sword," by which the good may be defended, and the
bad terrified, restrained and punished, and all men compelled
to perform their prescribed duties. (Rom. xiii, 4, 5.) To this
power, as supreme, belongs the authority of demanding, from
those under subjection, tribute, custom, and other burdens.
These resemble [iiei^vos] the sinews, by which the authority
and power necessary for tliese functions, are held together and
established. (Rom. xiii, 6.)
YIII. But though there was no employment for this power
before the introduction of sin into the world, because there
were then only two human beings, both of whom were com-
prised in one family ; yet we are of opinion, that it would also
PUBLIC DISPUTATIONS. 667
have had a place in tlie primitive integrity of inankind, and
that it had not its origin Iruni the entrance of sin ; fur wo
think this can be proved from the nature of man, who is a
social animal, and was cai)able of deviating from his duty —
from the limits of this power — from the causes which induced
God to institute it — from the natural and moral law itself, and
from the impression of this power on the hearts of men, pro-
vided any great number of men had been jjropagatcd prior to
the commission of the first sin. (Gen, iii, C ; 1 Tim. ii, 1-4 ;
1 Kings X, 9 ; Exod. xx, 12-17.)
IX. But this power is always the same according to the
nature of its function and the prerogative of its authority ; and
it suffei-s no variation, either from the difference in number of
those to whom this power is confided in a monarcliy, an aris-
tocracy, or a democracy, or from the difference of the manner
in which this power is given, whether it be derived immedi-
ately from God, or it be obtained by human right and custom
tlirou'j-h succession, inheritance and election. Under all these
circumstances, it remains the same, unless a limitation, re-
stricted to certain conditions, be added [illo] by God, or by
those who possess the right of conferring such a power.
(Joshua xxii, 12 ; 1 Tim. ii, 2 ; 1 Pet. ii, 13 ; Judges xx ; 1
Sam. xvi, 12; 2 Sam. i ; 1 Kings xi, 11, 12 ; xiv, 8-10.)
And this limitation is equally binding on both parties ; nor is
it lawful for him who has accepted of this authority, by re-
scinding the conditions, to assume a greater power to himself,
under the pretext that those conditions [contravenia7it] are
opposed to his conscience or to his condition, and that they
are even injurious to the society itself.
X. Since the end of this power is the good of the whole, or
of the entire [societas] jissociation of men, who belong to the
game country or state, it follows that the prince of this state
is less than the state itself, and that its benefit is not only to
be preferred to his own, but that it is also to be purchased
with his detriment, nay, at the expense of life itself. (Kzek.
Kxxiv, 2-4 ; 1 Sam. xii, 2, 3 ; viii, 20.) Though, in return,
every member of the state is bound to defend, with all his
668 JAMES AEMINIUS.
powers, yet in a lawful manner, the life, safety and dignity of
the prince, as the father of his country. (2 Sara, xvi, 3.)
XI. From the circumstance, also, of this power having
been instituted by God and restricted within certain laws, we
conclude that it is not lawful for him who possesses it, to lift
up himself against God, to enact laws contrary to the divine
laws, and either to compel the people who are committed to
his care to the perpetration of acts which are forbidden by God,
or to prevent them from performing such acts as he has com-
manded. If he acts thus, let him assuredly know, that he
must render an account to God, and that the people are bound
to obey the Almighty in preference to him. (Deut. xvii, 18,
19 ; 1 Kings xii, 28-30 ; xiii, 2 ; 1 Kings xxii, 5.) Yet, on
this point, the people ought to observe two cautions : (1.)
To distinguish actions which are to be performed, from bur-
dens which are to be borne. (2.) To be perfectly sure that
the orders of the j)rince are in opposition to the divine com-
mands. Without a due observance of these cautions, they
will, by a 23recipitate judgment, commit an act of disobedience
against the prince, to whom, in that matter, they are able, in
an orderly manner, under God, to be obedient.
XII. The functions which we have described as essential to
this power, are not subject to [arhitrio] the arbitrary will of
the prince, whether he may neglect either the whole of them,
or one of the three. If he act thus, he renders himself un-
worthy of the name of " prince ; " and it would be a better
course for him to resign the dignity of his office, than to be a
trifling loiterer in the discharge of its functions. (Psalm Ixxxii.
1-8 ; Ezek. xi, 1-13.) But here, also, a two-fold distinction
must be used : (1.) Between a degree of idleness accruing
from the function, and vice coming into it. (2.) Between
loitering, and hindering these duties from being performed in
the commonwealth ; for the latter of these faults (hindrance)
would bring speedy destruction to the society, while the com-
monwealth can consist with the former, (laziness,) provided
other persons be permitted to perform those duties.
XIII. We conclude further, from the author of the institn-
PUBLIC DISPUTATIONS. GG9
tion — from the end and the use of tlie office — from the func-
tions Avhieh pertain to it, and fronri the pre-eminent power itself,
wlion Ihov arc all compared with the nature of Christianity,
that a christian man can, with a good conscience, accept of
the oftice and perform the duties of magistracy ; nay, that no
one is more suitable than he for discharging the duties of this
office, and, which is still more, that no person can legitimately
and i)crfectly fulfill all its duties except a chrisiian. Yet, by
this affirmation, we do not mean to deny that a legitimate
magistracy exists among other nations than those which are
christian. (Acts x, 31, -iS ; Exod. xviii, 20-23.)
XIV. Lastly. Because this power is pre eminent, we as-
sert that every soul is subject to it by divine right, whether he
be a layman or a clergyman, a deacon, priest, or bishop, an
archbishop, cardinal, or patriarch, or even the Roman pontiff
himself; so that it is the duty of every one to obey the com-
mands of the magistrate, to acknowledge his tribunal, to await
the sentence, and to submit to the punishment which he may
award. From such obedience and subjection the prince him-
self cannot grant any man immunity and exemption ; although
in a])portioning those burdens which are to be borne, he can
yield his prerogative to some persons. (Rom. xiii, 1 ; 1 Pet.
ii, 13 ; V, 1 ; John xix, 10, 11 ; Acts xxv, 1, 10; 1 Kings i,
26, 27; Rom. xiii, 5.)
ERRATTx\
Page 22— Sth line from bottom, for " Able" read "Abel."
" 55 — 6th " " top "" Uripiles" road " Euripides."
" 73 — 13th " " " " proiAiiatory" read '■'■ propitintion.''
"109 — 'id " " " " mediations" read "meditutions."
" 113 — last line, for "forfeited" read "fortified."
" 120 — r2tb line from top, after the word "might" insert the word "not"
"121 -4th '• •' " " " " "to" " " " "be."
"157 — 2d " " bottom for "an 1" read "an."
" 19!) — last line, for "bequeated" read "bequeathed."
" 259— 2d line from top. for " of the Fatlier from the Son," read "of the Son from the Fatbar."
" '•!62 — 16tli line from top. for '■• imtotlieon''' read " tiutotheos."
" 209- 10th
" 298— 14th
•* 8(>0— 6th
" 452— 1 Sth
" 455— 9th
" 517— 17th
« 519— llith
" 529—2(1
» 549—5(1
" 571— 15th
" 584— 19th
" 6-.'S— ^th
" 63;— tth
" 635—3,1
" " —5th
" 60S— l-!th
bottom for "an" read "and."
top for "Tnrtullian" read "Tertillian."
bottom for -detortion" read "distortion."
top for •• [ilia']" read " [tfMfe]."
" " "inception" read "inspection."
bottom for "[iirl/etrioj'' read ^•[(irii/rio.']"
" " " Shi-haek" read " Shishadk."
top for "knew" read "new."
" " "benefiting" read "befitting."
" " " " to" read " of"
" " •' transpose the second and third letters in the Greek word.
" " " " perceptive" read "preceptive."
' bottom for "Duli.a" read "dhlia."
■' " in the Greek word second letter rv^ad a. ; 4th line first letter y,
' top tlie second Hebrew character is " Beth," not "K-'ph."
" 638 — 1st line in the Greek word, fourth letter, for " I'i," read " Omega;" 15th line. {nt%»
Greek vvor.l, first letter, for •• Alpha" read " Lambda ;" 6th letter, for "Nu" read "UpsilonL"
" 64'! — 6t!i line, the second Hebrew cha-icfer is ■• Kaph" ftot "JJeth."
" 649 — 18th line, for " [vulcuny read " [iidlea.^.y
Mere typographical errors not impairing the sense, are omitted.
I Theological Seminary-Speer Ll^l^ary
1 1012 01095 6532
DATE DUE
"BiMCO 38-297