Jacobus Arminius · 16 of 115

ORATION IV · Part 3

(3.) 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 SPIRIT, 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 reconciliation was effected, he asked of his Father another Comforter for his people, and his request was granted. Being elevated to the right hand of God, he obtained this Paraclete promised in the terms of the sacerdotal covenant; and, when he had procured this Spirit, he poured it out in a most copious manner 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 this 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 possession of the good things devised as legacies in the Will, and absolute authority over their distribution.

3. The THIRD FRUIT of Christ’s administration is the institution of a new priesthood both eucharistic and regal, and our sanctification for the purpose of performing its duties; for when a New Covenant was concluded, it was needful to institute a new eucharistic priesthood, (because the old one had fallen into disuse,) and to sanctify priests to fulfill its duties.

(1.) Christ, by his own priesthood, completed such an institution; and he sanctified us by a discharge of its functions. This was the order in which he instituted it:

First, he constituted 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 offer 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 offered as sacrifices 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 consecrated to God, that the sacrifices of his faithful people, being placed 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 favour 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 consecrated: 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.) Not 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 always 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 sacrifices, that by him they may be further offered to God, sprinkled and perfumed with the grateful odour of his own expiatory sacrifice, and may thus through him be rendered acceptable to the Father. For this cause, the Apostle says, "By him, therefore, let us offer the sacrifice of praise to God continually, that is, the fruit of our lips, giving thanks to his name." (Heb. xiii. 15). We are indeed, by his favour "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 pleasure 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 not any longer perform the expiatory part of the priesthood, yet he will forever discharge its eucharistic duties in our favour. 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, except by the strenuous resistance which we offer to Satan, the world, sin, and our own flesh, 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 Melchizedec, 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 by us, is the act of bringing to God all the church of the faithful; which is the end and completion of 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 church; for this purpose the new eucharistic and royal priesthood was instituted; 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 Christ, 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. iii. 18.) The following are also the words of an Apostle concerning the same act of bringing them to God: "Then cometh 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 church, 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 sanctified 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 itself, 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 perpetual feast with the Lamb, that she may enjoy the most complete fruition of pleasure, in the presence of the throne of his glory. He will receive the priests, and will clothe them with the comely and beautiful garments of perfect holiness, that they may forever and ever sing to God a new song of thanksgiving. 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 kingdom and may rule and reign forever.

These are the fruits and benefits which Christ, by the administration 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 agreeable 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? What could afford greater pleasure to the consciences which were oppressed with the intolerable burden of their sins, and fainting 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 be written in heaven? What greater pleasure could those enjoy who he 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 glorious than to be admitted into a participation of the Priesthood and of the Monarchy, to be consecrated priests and kings to God, even royal 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 beautiful and glorious state, we may spend with him a whole eternity?

This priesthood was imposed by God himself, "with whom we have to do," 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 imposition was accompanied by a sacred oath, which it is not lawful to revoke. Let us, therefore, rely with assured faith on this priesthood of Christ, entertaining no doubt that God hath ratified and confirmed, is now ratifying and confirming, and will forever ratify and confirm all those things which have 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 placed in the Divine presence, having received in our behalf an appointment from God, who himself chose him to that office.

Since the same Christ hath by the administration of his own priesthood obtained a perpetual expiation and purgation 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," (Heb. x. 22,) "and our conscience purged from dead works," (ix, 14,) assuredly 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 prepared 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 offer 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 offer to God "the calves of our lips," and will "present to him our bodies, souls, and spirits, a living sacrifice, holy and acceptable." (Rom. 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 honour, 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 worthy to take the book, and to open the seals thereof: for thou wast slain, and 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: and we shall reign on the earth." (v, 10.) Unto both of them together we will unite with every creature in singing, "BLESSING, AND honour, AND GLORY, AND MIGHT BE TO HIM WHO SITTETH UPON THE THRONE, AND UNTO THE LAMB FOREVER AND EVER."-I have finished.

After the Academic Act of his promotion to a Doctor’s degree was completed, Arminius, according to the custom at Leyden, which still obtains in many Universities, briefly addressed the same audience in the following manner:

Since the countenance necessary for the commencement of every prosperous action proceeds from God, it is proper that in him also every one of our actions should terminate. Since, therefore, his Divine clemency and benignity have hitherto regarded us in a favourable light, and have granted to this our act the desired success, let us render thanks to Him for such a great display of His benevolence, and utter praise to His holy name.

"O thou Omnipotent and Merciful God, the Father of our Lord Jesus Christ, we give thanks to thee for thine infinite benefits 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 thyself 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 delightful country, to know and confess thy Son and to enjoy communion with him; that thou hast hitherto preserved this our native land in safety against the machinations and assaults of a very powerful 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 accompanied these scholastic exercises with thy favour. We intreat thee, O holy and indulgent God, that thou wouldst forever continue to us these benefits; and do not suffer us, by our ingratitude, to deserve at thy bands, to be deprived of them. But be pleased rather to increase them, and to confirm the work which thou hast begun. Cause us always to reflect with retentive minds on these things, and to utter eternal praises to thy most holy name 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 undeserving of it. I promise at all times to acknowledge with a grateful mind this favour, and to strive that you may never have just cause to repent of having conferred this honour upon me.

To you also, most noble Lord Rector, and to the very honourable 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 honourable judgment which you have formed concerning me, and for your liberal testimony, which by no deed of mine have I ever deserved. But I promise and bind myself to exert my powers to the utmost, that I may not at any time be found to be entirely 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, honourable 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 honour this our act with your most noble, honourable, 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 discharging, I must not omit you, most noble and studious youths: For I owe this acknowledgment to your partial and kind inclination to me, of which you have given a sufficiently exuberant declaration in your honourable appearance and modest demeanor while you have been present at this our act. I give my promise and solemn undertaking, that if an occasion hereafter offer itself in which I can render myself serviceable to you, I will endeavour 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.