Jacobus Arminius · 19 of 115

ORATION V · Part 3

Two kinds of fear render this pertinacity the more obstinate:

(i.) One is a fear of that disgrace which, we foolishly think, will be incurred if we acknowledge ourselves to have been at all in error. (ii.) The other is a fear which causes us to think, that 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 adopted both towards an adversary and his opinion, is no small obstacle 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 detractions and calumnies, and when he is menaced with threats of violence. If he despises all these things, which is not an uncommon occurrence when "the testimony of his conscience" is in opposition to them, (2 Cor. i. 19,) they produce no effect whatever. But if his spirit broods over them, his mind becomes disturbed, and, like one stricken by the Furies, he is driven to madness, and is thus much worse qualified than before to acknowledge his error. In both these ways he is confirmed 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, because he draws this conclusion in his own mind, that it is not very probable that those persons are instructed by the Spirit of truth, who adopt such a course of conduct.

(ii.) But contention is rashly instituted against the opinion of an adversary, first, 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 effect.

The first occurs when we do not attend to the words of an adversary, with a becoming tranquillity of mind and suitable patience; 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 impetuosity, which, 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 adopted, 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 judgment, has been pursued for the purpose of affixing an envious mark upon his opinion, and upon the dignity which it has acquired. When the last is put in practice, be 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 Nature, the Effects and the Causes of religious dissension. It remains for us to inquire into the Remedies for such a great evil. While I attempt this in a brief manner, I beg that you will favour me with that degree of attention which you have already manifested. 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 circumstance reminds me, that I ought first to remove certain corrupt remedies which have been devised by some persons and occasionally employed.

1. The first of these false remedies which obtrudes itself, is the fable of the sufficiency of implicit faith, by which people are called upon, without any knowledge of the matter, to believe 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;" (Rom. x. 10,) and says, "The just shall live by his faith," (Heb. ii. 4,) and "I believe and therefore have spoken." (2 Cor. iv. 13.) This monstrous absurdity is, therefore, exploded by the scripture. Not only does this fable take 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 every one may be saved in his own religion. But while this remedy professes to cure one evil, it produces another much more hurtful and of greater magnitude; and that is, the 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 correct it. This was Mahomet’s devise, for the purpose of establishing 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 stewards of Pagan wisdom. That altar bore the following inscription, "To The Gods of Asia, Europe, 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 prohibition of all controversies respecting religion, which lays down the most stupid ignorance for a foundation, and raises upon it the superstructure 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 fiction concerning the equality of all religions meet with approval, for on that foundation, Mahomet raised this prohibition against religious controversies.

4. Next to this in absurdity is the advice, not to explain the sacred Scriptures, but only to read them: which is not only pernicious, on account of the omission of their particular application, and repugnant to the usage both of the ancient 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 reading, discover the meaning for himself, according 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 passages.

But the Popish Church exhibits to us Three Remedies.

First, that, for the sake of certainty, we mall have recourse to the Church Universal. However, since the whole of this church cannot meet together, the court of Rome has appointed in its place a representative assembly, consisting of the Pope, the Cardinals, the Bishops, and the rest of the prelates who are devoted to the Roman See, and subject to the Pontiff. But, in addition to this, because it believes that it is possible 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 obtaining a decisive judgment concerning Religion. 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 endeavour 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 information.

Secondly. Their next remedy is proposed, if I may, be allowed 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 of those who have written, have concerned themselves with controversies, (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 truth of which the Papists themselves assent, that it was possible for each of these Fathers to err. From this circumstance, 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 obtained with the greatest difficulty; because it is in the power of very few persons, (if of any man whatever,) to make themselves acquainted with such universal consent, both on account 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 meaning 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 decrees of former councils may be consulted; from which, if it should appear that the controversy has been decided, the judgment then passed upon it must stand in the place of a definitive sentence: nor must any matter, the merits of which have been once decided, be brought again into judgment. But of what avail would this be, if a good cause had been badly defended, 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 trust by an incompetent, foolish and injudicious defense? And of what consequence does such a remedy appear, if one and the same spirit of error have conducted on such an occasion both the attack and the defense. But grant that it has been fairly defended: Yet, I declare that The Cause Of Religion, Which Is The Cause Of God, Is Not An Affair To Be Submitted To Human Decision, or to be judged of man’s judgment."

The Papists add a Fourth remedy, 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 cruelties. It acts like the fulcrum of a lever for confirming all the preceding suggestions, and is the foundation of the whole composition. It is this: "Whosoever refuses to listen to the councils 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 and 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 compelled, under the sword of the executioner, to express his consent, or he must be avoided," which, in their language, signifies that he must be deprived of life. To murder and utterly to destroy the adverse and gainsaying parties is indeed, a most compendious method of removing all dissensions!

In the midst of these difficulties, some persons have invented 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 be pleased to raise some one from the dead, and send him to men: From such a messenger, they might then hope to know what is God’s decisive judgment concerning the clashing opinions of the various dissidents. 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 by a miracle distinguish that party 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 on any portion of falsity? But this wish is unnecessary, since the things which Christ did and spoke "are 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 inefficacious. 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 acquired 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 incantations and exorcisms to deliver an answer, from the bodies of deceased 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 distribute into preparatives and aphæretics or removers, of this dissension.

1. To the class of preparatives belong, (1.) in the first place, Prayers and Supplications to God, that we may obtain 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," (Psalm cxxii. 6,) and according 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.)

(2.) Let a serious amendment of life and a conscientious course of conduct be added: For, without these, all our prayers are rendered ineffectual, because they are displeasing to God, on the ground, that "he who misemploys that portion of knowledge which he possesses, 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 spirit of discernment. in these words: "If any man will do the will of my Father, he shall know of the doctrine, whether it be of God, or whether I speak of myself." (John viii. 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 celestial delights expel all carnal pleasures; let good will and benevolence occupy the place of envy; let patient forbearance subdue anger; let sobriety in acquiring wisdom prescribe bounds to the desire of knowledge, and let studious application take the place of learned ignorance. Let all hatred 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 considerations become the objects of our sedulous attention:

First. How extremely difficult it is to discover the truth an all subjects, and to avoid error. On this topic, St. Augustine most beautifully descants, when he thus addresses those worst of heretics, the Manichees: "Let those persons be enraged against you, who are ignorant of the immense labour that is required for the discovery of truth, and how difficult it is to guard against error. Let those be enraged against you who know not how uncommon a circumstance and how arduous a toil it is to overcome carnal fantasies, when such a conquest is put in comparison with serenity of mind. Let those be enraged against you who are not aware of the great difficulty with which 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 labouring. But how angry soever all these persons 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 method 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 unmerciful resolutions against these persons, who have been destined to possess the heavenly inheritance, who are our brethren, the members of Christ, and not only the servants but the sons of the Lord Most High?

Lastly. Let us place ourselves 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 hold wrong principles. When we have made this experiment, 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 respecting which there exists on both sides a perfect agreement. 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 suggested, till at length a general solicitude is expressed with regard to the method in which a firm peace and lasting reconciliation may best be effected; it is my special wish, that there may now be among us a similar cessation from the asperitics 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 anathematizing 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 truth, charity, mercy, long-suffering, and concord; which may inflame the minds both of Governors and people with a desire of concluding a pacification, and may make them willing 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,) after the different sentiments have been compared together, and the various reasons of each have been weighed, in the fear of the Lord, and with calmness and accuracy, let the members deliberate, consult and determine what the word of God declares 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 year after the birth of Christ, until the Roman Pontiff began through tyranny to arrogate this authority to himself. Such an arrangement 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 qualified 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 persons will be admitted who are acknowledged for any probable reason to possess the Spirit of Christ, the Spirit of discernment between truth and falsehood, 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 admitted, 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. Not 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 desirous of promoting 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 entrance 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 Pythagoras and Orpheus preparatory to the commencement of their sacred rites:

Far, far from hence, ye multitude 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 approaching 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 summoned may come to it, remain in it, and return to their homes, in perfect safety. To secure these benefits, it will be necessary 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 jurisdiction, honours, 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 political matters. But its discussions will relate solely to those things which pertain to Religion: Of this description are the doctrines which concern faith and manners, and ecclesiastical order. (1.) In these doctrines, there are two objects worthy of consideration, which are indeed of the greatest consequence: (i.) Their truth, and (ii.) The degree of necessity which exists for knowing, believing and practicing ecclesiastical order, because a good part of it is positive and only requires to be accommodated to persons, places and seasons, it will be easily dispatched.

The end of such a holy convention will be the illustration, preservation, and propagation of the truth; the extirpation of existing errors, and the concord of the Church. The consequence 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 Holy 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: His assistance, 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 favour. But in case of their reluctance, either some members 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, proposing 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 proceedings. The course of action to be adopted in the Synod itself, is this; (1.) a regular and accurate debate on the matters 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 honourable seat in the assembly. On this point the parties between whom the difference subsists, should be mutually agreed. (1.) The debates will not be conducted according to the rules of Rhetoric, but according to Dialectics. But a logical and concise mode of reasoning will be employed; and all precipitancy of speech and extempore effusions will be avoided. 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 narrow compass, the question on which the assembly has to decide and pronounce may be perceived as at one glance with complete distinctness. (3.) To these will succeed, in the proper 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 admitted into it by the consent of the members.