Jacobus Arminius · 20 of 115

ORATION V · Part 4

And since nothing to the present period has proved to be a greater hindrance to the investigation of truth or to the conclusion of an agreement, than this circumstance—that those who have been convened were so restricted and confined to received opinions as to bring from home with them the declaration which they were to make on every subject in the Synod: it is, therefore, necessary that all the members assembled, should, prior to the commencement of any proceedings, take a solemn oath, not to indulge in prevarication or calumny. By 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 upon others 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 favour or affection, and without any partiality or respect of persons; that the whole of their attention in that assembly shall be solely directed to promote an inquiry 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 favour 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 investigation of truth and the establishment of concord. This is an opinion which is countenanced by St. Augustine, who, expostulating with the Manichees, in continuation of the passage which we have just quoted, proceeds thus: "But that you may become milder and may be the more easily pacified, O Manicheans, 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 (whoever he may be that shall judge betwixt us,) that all arrogance 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 presumption 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 offenses, yet the thought must not be once indulged, that his church will be neglected by him; or, when his faithful servants and teachable 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 fundamental, and to persevere in them when their tendency is thus injurious. From the decisions of a Synod that is influenced by such expectations, unanimity and agreement will be obtained 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 agreement cannot be obtained on some articles, then, it appears to me, one of these two courses must be pursued. First. 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 nature 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 members, be commanded to prove from plain and obvious passages of scripture, that the importance attached to the controverted articles is so great as not to permit those who dissent from them to be one in Christ Jesus. Secondly. After having made every effort toward producing a Christian and fraternal union, if they find that this cannot be effected, in such a state of affairs the second plan must be adopted, which indeed the conscience of no man can under any pretext refuse. The right hand 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 oath, and under the most sacred obligations, to abstain in future from all bitterness, evil speaking, and railing; to preach with gentleness and moderation, 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 kindness. 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 threaten him with deserved punishment, but let it be actually inflicted.

But the Synod will not assume to itself the authority of obtruding 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, after 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 dissidents, and of the whole body of the faithful; because, according 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 inculcation of their opinions, which, with all their powers of persuasion, they were not able to prevail with such a numerous assembly of impartial and moderate men to adopt. Or, (2.) being exposed to the just indignation of all these individuals, they will scarcely find a person willing to lend an ear to teachers 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 saviour, must also live in our recollections. He addressed his disciples 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 concerning the reconciliation of religious differences. The short time usually allotted to the delivery of an address on this occasion, and the defects of my own genius, have prevented me from treating this subject according to its dignity and amplitude.

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 polluting nature of dissension concerning religion; and may He affect their hearts with a serious sense of these evils which flow so copiously from it; that they may unite all their prayers, counsels, endeavours, 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 application 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 bequeathed and recommended it to us with a fraternal affection. (John xiv. 27.) It has 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 given 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 preserve 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 for 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 ecstasy 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 thanksgiving 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 converse, and by way of encouragement sweetly to whisper in the ears of each other, "pray for the peace of the Church Universal," 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 122.) Thus at length shall it come to pass, that, being anointed with spiritual delights we shall sing together 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 orderly walk and peaceable 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.