THE WORKS OF JAMES ARMINIUS, VOL. 2
by James Arminius
PRIVATE DISPUTATIONS JAMES ARMINIUS, D.D. ON THE PRINCIPAL ARTICLES OF THE CHRISTIAN RELIGION. COMMENCED BY THE AUTHOR CHIEFLY FOR THE PURPOSE OF FORMING A SYSTEM OF DIVINITY

"These Disputations, prepared by Arminius as a kind of Syllabus to his Private lectures, are incomplete. In the preface to the first edition, published in 1610, it is said, that it is believed that upwards of twenty Theses are wanting to crown the undertaking."

3 DISPUTATION 1 ON THEOLOGY

1. As we are about again to commence our course of theological disputations under the auspices of our gracious God, we will previously treat a little on theology itself.

2. By the word "theology" we do not understand a conception or a discourse of God himself, of which meaning it would properly admit; but we understand by it, "a conception" or "a discourse about God and things divine," according to its common use.

3. It may be defined, the doctrine or science of the truth which is according to godliness, and which God has revealed to man that he may know God and divine things, may believe on him and may through faith perform to him the acts of love, fear, honor, worship and obedience, and obtain blessedness from him through union with him, to the divine glory.

4. The proximate and immediate object of this doctrine or science is, not God himself, but the duty and act of man which he is bound to perform to God. In theology, therefore, God himself must be considered as the object of this duty.

5. On this account, theology is not a theoretical science or doctrine, but a practical one, requiring the action of the whole man, according to all and each of its parts — an action of the most transcendent description, answerable to the excellence of the object as far as the human capacity will permit.

6. From these premises, it follows that this doctrine is not expressed after the example of natural science, by which God knows himself, but after the example of that notion which God has willingly conceived within himself from all eternity, about the prescribing of that duty and of all things required for it.

4 DISPUTATION 2 ON THE MANNER IN WHICH THEOLOGY MUST BE TAUGHT

1. It has long been a maxim with those philosophers who are the masters of method and order, that the theoretical sciences ought to be delivered in a synthetical order, but the practical in an analytical order, on which account, and because theology is a practical science, it follows that it must be treated according to the analytical method.

2. Our discussion of this doctrine must therefore commence with its end, about which we must previously treat, with much brevity, both on its nature or what it is, and its qualities; we must then teach, throughout the entire discourse, the means for attaining the end, to which the obtaining of the end must be subjoined, and, at this, the whole discussion must terminate.

3. For, according to this order, not only the whole doctrine itself, but likewise all its parts, will be treated from its principal end, and each article will obtain that place which belongs to it according to the principal relation which it has to its total and to the end of the whole.

4. But though we are easily satisfied with all treatises in which the body of divinity is explained, provided they agree according to the truth, at least in the chief and fundamental things, with the Scripture itself; and though we willingly give to all of them praise and commendation; yet, if on account only of inquiry into the order, and for the sake of treating the subject with greater accuracy, we may be allowed to explain what are our views and wishes.

5. In the first place, the order in which the theology ascribed to God, and to the actions of God, is treated, seems to be inconvenient. Neither are we pleased with the division of theology into the pathological, and the therapeutic after a preface of the doctrine about the principles, the end and the efficient; nor with that, how accommodating soever it may be, in appearance, in which, after premising as its principles the word of God, and God himself, as the causes of our salvation, and therefore the works and effects of God, and man who is its subject is placed as a part of it. So

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neither do we receive satisfaction from the partition of theological science into the knowledge of God and of man; nor from that by which theology is said to exercise itself about God and the church; nor that by which it is previously determined that we must treat about God, the motion of a rational creature to him, and about Christ; nor does that which prescribes us to a discourse about God, the creatures, and principally about man and his fall, about his reparation through Christ, and about the sacraments and a future life.

6 DISPUTATION 3 ON BLESSEDNESS, THE END OF THEOLOGY

1. The end of theology is the blessedness of man; and that, not animal or natural, but spiritual and supernatural.

2. It consists in fruition, the object of which is a perfect, chief, and sufficient good, which is God.

3. The foundation of this fruition is life, endowed with understanding and with intellectual feeling.

4. The connective or coherent cause of fruition is union with God, by which that life is so greatly perfected, that they who obtain this union are said to be "partakers of the divine nature and of life eternal."

5. The medium of fruition is understanding and emotion or feeling — understanding, not by species or image, but by clear vision, which is called that of face to face; and feeling, corresponding with this vision.

6. The cause of blessedness is God himself, uniting himself with man; that is, giving himself to be seen, loved, possessed, and thus to be enjoyed by man.

7. The antecedent or only moving cause is the goodness and the remunerative justice of God, which have the wisdom of God as their precursor.

The executive cause is the power of God, by which the soul is enlarged after the capacity of God, and the animal body is transformed and transfigured into a spiritual body.

9. The end, event, or consequence is twofold,

(1.) a demonstration of the glorious wisdom, goodness, justice, power, and likewise the universal perfection of God; and

(2.) his glorification by the beatified.

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10. Its adjunct properties are, that it is eternal, and is known to be so by him who possesses it; and that it at once both satisfies every desire, and is an object of continued desire.

8 DISPUTATION 4 ON RELIGION

1. Omitting all dispute about the question, "whether it be possible for God to render man happy by a union with himself without the intervening act of man," we affirm that it has pleased God not to bless man except by some duty performed according to the will of God, which God has determined to reward with eternal blessedness.

2. And this most equitable will of God rests on the foundation of the justice and equity according to which it seems lawful and proper, that the Creator should require from his creature, endowed with reason, an act tending to God, by which, in return, a rational creature is bound to tend towards God, its author and beneficent lord and master.

3. This act must be one of the entire man, according to each of his parts — according to his soul, and that entirely, and each of his faculties, and according to his body, so far as it is the mute instrument of the soul, yet itself possessing a capacity for happiness by means of the soul. This act must likewise be the most excellent of all those things which can proceed from man, and like a continuous act; so that whatever other acts those may he which are performed by man through some intervention of the will, they ought to be performed according to this act and its rule.

4. Though this duty, according to its entire essence and all its parts, can scarcely be designated by one name, yet we do not improperly denominate it when we give it the name of Religion This word, in its most enlarged acceptation, embraces three things — the act itself, the obligation of the act, and the obligation with regard to God, on account of whom that act must be performed. Thus, we are bound to honor our parents on account of God.

5. Religion, then, is that act which our theology places in order; and it is for this reason justly called "the object of theological doctrine."

6. Its method is defined by the command of God, and not by human choice; for the word of God is its rule and measure. And as in these days

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we have this word in the Scriptures of the Old and New Testament alone, we say that these Scriptures are the canon according to which religion is to be conformed. We shall soon treat more fully about the Scriptures how far it is required that we should consider them as the canon of religion.

7. The opposites to religion are, impiety, that is, the neglect and contempt of God, and eqeloqrhskeia will-worship, or superstition, that is, a mode of religion invented by man. Hypocrisy is not opposed to the whole of religion, but to its integrity or purity; because that in which the entire man ought to be engaged, is performed only by his body.

10 DISPUTATION 5 ON THE RULE OF RELIGION, THE WORD OF GOD, AND THE SCRIPTURES IN PARTICULAR

1. As religion is the duty of man towards God, it is necessary that it should be so prescribed by God in his sure word as to render it evident to man that he is bound by this prescript as it proceeds from God; or, at least, it may and ought to be evident to man.

2. This word is either endiaqeton, [an inward or mental reasoning,] or wroforikon, [a spoken or delivered discourse] the former of them being engrafted in the mind of man by an internal inscription, whether it be an increation or a superinfusion; the latter being openly pronounced.

3. By the engrafted word, God has prescribed religion to man, first by inwardly persuading him that God ought, and that it was his will, to be worshipped by man; then, by universally disclosing to the mind of man the worship that is pleasing to himself, and that consists of the love of God and of one’s neighbor; and, lastly, by writing or sealing a remuneration on his heart. This inward manifestation is the foundation of all external revelation.

4. God has employed the outward word, First, that he might repeat what had been engrafted — might recall it to remembrance, and might urge its exercise. Secondly, that he might prescribe to him other things besides, which seem to be placed in a four-fold difference.

(1.) For they are either such things as are homogeneous to the law of nature, which might easily be raised up on the things engrafted, or which man could not with equal ease deduce from them.

(2.) Or they may appear to be such things as these, yet such as it has pleased God to circumscribe, lest, from the things engrafted, conclusions should be drawn that were universally, or at least for that time, repugnant to the will of God.

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(3.) Or they are merely positive, having no communion with these engrafted things, although they rest on the general duty of religion.

(4.) Or, lastly, according, to some state of man, they are suitable to him, particularly for that into which man was brought by the fall from his primeval condition.

5. God communicates this external word to man, either orally, or by writing. For, neither with respect to the whole of religion, nor with respect to its parts, is God confined to either of these modes of communication; but he sometimes uses one and sometimes another, and at other times both of them, according to his own choice and pleasure. He first employed oral enunciation in its delivery, and afterwards, writing, as a more certain means against corruption and oblivion. He has also completed it in writing; so that we now have the infallible word of God in no other place than in the Scriptures, which are therefore appropriately denominated "the instrument of religion."

6. These Scriptures are contained in those books of the Old and the New Testament which are called "canonical:" They consist of the five books of Moses; the books of Joshua, Judges, and of Ruth; the First and Second of Samuel; the First and Second of Kings; the First and Second of Chronicles; the books of Ezra and of Nehemiah, and the first ten chapters of that of Esther; fifteen books of the prophets, that is, the three Major and the twelve Minor Prophets; the books of Job, the Psalms, Proverbs, Ecclesiastes, the Canticles, Daniel, and of the Lamentations of Jeremiah: All these books are contained in the Old Testament. Those of the New Testament are the following: The four Evangelists; one book of the Acts of the Apostles; thirteen of St. Paul’s Epistles; the Epistle to the Hebrews; that of St. James; the two of St. Peter; the three of St. John; that of St. Jude; and the Apocalypse by St. John. Some of these are without hesitation accounted authentic; but about others of them doubts have been occasionally entertained. Yet the number is quite sufficient of those about which no doubts were ever indulged.

7. The primary cause of these books is God, in his Son, through the Holy Spirit. The instrumental causes are holy men of God, who, not at their own will and pleasure, but as they were actuated and inspired by the Holy

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Spirit, wrote these books, whether the words were inspired into them, dictated to them, or administered by them under the divine direction.

8. The matter or object of the Scriptures is religion, as has already been mentioned. The essential and internal form is the true intimation or signification of the will of God respecting religion. The external is the form or character of the word, which is attempered to the dignity of the speaker, and accommodated to the nature of things and to the capacity of men.

9. The end is the instruction of man, to his own salvation and the glory of God. The parts of the whole instruction are doctrine, reproof, institution or instruction, correction, consolation, and threatening.

13 DISPUTATION 6 ON THE AUTHORITY AND CERTAINTY OF THE HOLY SCRIPTURES

1. The authority of the word of God, which is comprised in the Scriptures of the Old and New Testament, lies both in the veracity of the whole narration, and of all the declarations, whether they be those about things past, about things present, or about those which are to come, and in the power of the commands and prohibitions, which are contained in the divine word.

2. Both of these kinds of authority can depend on no other than on God, who is the principal author of this word, both because he is truth without suspicion of falsehood, and because he is of power invincible.

3. On this account, the knowledge alone that this word is divine, is obligatory on our belief and obedience; and so strongly is it binding, that this obligation can be augmented by no external authority.

4. In what manner or respect soever the church may be contemplated, she can do nothing to confirm this authority; for she, also, is indebted to this word for all her own authority; and she is not a church unless she have previously exercised faith in this word as being divine, and have engaged to obey it. Wherefore, in any way to suspend the authority of the Scriptures on the church, is to deny that God is of sufficient veracity and supreme power, and that the church herself is a church.

5. But it is proved by various methods, that this word has a divine origin, either by signs employed for the enunciation or declaration of the word, such as miracles, predictions and divine appearances — by arguments engrafted on the word itself, such as the matters which it contains, the style and character of the discourse, the agreements between all the parts and each of them, and the efficacy of the word itself; and by the inward testification or witness of God himself by his Holy Spirit. To all these, we add a secondary proof — the testimony of those persons who have received this word as divine.

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6. The force and efficacy of this last testimony is entirely human, and is of importance equal to the quantum of wisdom, probity and constancy possessed by the witnesses. And on this account the authority of the church can make no other kind of faith than that which is human, but which may be preparatory to the production of faith divine. The testimony of the church, therefore, is not the only thing by which the certainty of the Scriptures is confirmed to us; indeed it is not the principle thing; nay, it is the weakest of all those which are adduced in confirmation.

7. No arguments can be invented for establishing the divinity of any word, which do not belong by most equitable reason to this word; and, on the other hand, it is impossible any arguments can be devised which may conduce even by a probable reason to destroy the divinity of this word.

8. Though it be not absolutely necessary to salvation to believe that this or that book is the work of the author whose title it bears; yet this fact may be established by surer arguments than are those which claim the authorship of any other work for the writer.

9. The Scriptures are canonical in the same way as they are divine; because they contain the rule of faith, charity, hope, and of all our inward and outward actions. They do not, therefore, require human authority in order to their being received into the canon, or considered as canonical. Nay, the relation between God and his creatures, requires that his word should be the rule of life to his creatures.

10. We assert that, for the establishment of the divinity of the Scriptures of the Old and New Testament, this disjunctive proposition is of irrefutable validity: Either the Scriptures are divine, or (far be blasphemy from the expression!) they are the most foolish of all writings, whether they be said to have proceeded from man, or from the evil spirit.

COROLLARIES

1. To affirm "that the authority of the Scriptures depends upon the church, because the church is more ancient than the Scriptures," is a falsehood, a foolish speech, an implication of manifold contradictions and blasphemy.

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2. The authority of the Roman pontiff to bear witness to the divinity of the Scriptures, is less than that of any bishop who is wiser and better than he, and possessed of greater constancy.

16 DISPUTATION 7 ON THE PERFECTION OF THE SCRIPTURES

1. We denominate that which comprehends all things necessary for the church to know, to believe, to do and to hope, in order to salvation, "THE PERFECTION OF THE SACRED SCRIPTURES."

2. As we are about to engage in the defense of this perfection, against inspirations, visions, dreams and other novel enthusiastic things, we assert, that, since the time when Christ and his apostles sojourned on earth, no inspiration of any thing necessary for the salvation of any individual man, or of the church, has been given to any single person or to any congregation of men whatsoever, which thing is not in a full and most perfect manner comprised in the sacred Scriptures.

3. We likewise affirm, that in the latter ages no doctrine necessary to salvation has been deduced from these Scriptures which was not explicitly known and believed from the very commencement of the Christian church.

For, from the time of Christ’s ascent into heaven, the church of God was in an adult state, being capable indeed of increasing in the knowledge and belief of things necessary to salvation, but not capable of receiving accessions of new articles; that is, she was capable of increase in that faith by which the articles of religion are believed, but not in that faith which is the subject of belief.

4. Whatever additions have since been made, they obtain only the rank of interpretations and proofs, which ought themselves not to be at variance with the Scriptures, but to be deduced from them; otherwise, no authority is due to them, but they should rather be considered as allied to error; for the perfection, not only of the propositions, but likewise of the explanations and proofs which are comprised in the Scriptures, is very great.

5. But the most compendious way of forming a judgment about any enunciation or proposition, is, to discern whether its subject and predicate be either expressly or with equal force contained in them, that proposition may be rejected at least as not necessary to salvation, without any

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detriment to one’s salvation. But the predicate may be of such a kind, that, when ascribed to this subject, it cannot be received without detriment to the salvation. For instance, "The Roman pontiff is the head of the church." "The virgin Mary is the mediatrix of grace."

18 DISPUTATION 8 ON THE PERSPICUITY OF THE SCRIPTURES

1. The perspicuity of the Scriptures is a quality agreeing with them as with a sign, according. to which quality they are adapted clearly to reveal the conceptions, whose signs are the words comprised in the Scriptures, to those persons to whom the Scriptures are administered according to the benevolent providence of God.

2. That perspicuity is a quality which agrees with the Scriptures, is proved from its cause and its end.

(1.) In cause, we consider the wisdom and goodness of the author, who, according to his wisdom knew, and according to his goodness willed, clearly and well to enunciate or declare the meanings of his own mind.

(2.) In the end is the duty of those to whom the Scriptures are directed, and who, through the decree of God, cannot attain to salvation without this knowledge.

3. This perspicuity comes distinctly to be considered both with regard to its object and its subject. For all things [in the Scriptures] are not equally perspicuous, nor is every thing alike perspicuous to all persons; but in the epistle of St. Paul, some things occur which "are hard to be understood;" and "the gospel is hid, or concealed, to them who are lost, in whom the god of this world hath blinded the minds of them who believe not."

4. But those senses or meanings, the knowledge and belief of which are simply necessary to salvation, are revealed in the Scriptures with such plainness, that they can be perceived even by the most simple of mankind, provided they be able duly to exercise their reason.

5. But they are perspicuous to those alone who, being illuminated by the light of the Holy Spirit, have eyes to see, and a mind to understand and discern. For any color whatever, though sufficiently illuminated by the

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light, is not seen except by the eye which is endued with the power of seeing, as with an inward light.

6. But even in those things which are necessary to be known and believed in order to salvation, the law must be distinguished from the gospel, especially in that part which relates to Jesus Christ crucified and raised up again. For even the gentiles, who are aliens from Christ, have "the work of the law written in their hearts," though this is not saving, except by the addition of the internal illumination and inspiration of God; but "the doctrine of the cross, which is foolishness and a stumbling block to the natural man," is not perceived without the revelation of the Spirit.

7. In the Scriptures, some things may be found so difficult to be understood, that men of the quickest and most perspicacious genius may, in attaining to an understanding of those things, have a subject on which to bestow their labors during the whole course of their lives. But God has so finely attempered the Scripture, that they can neither be read without profit, nor, after having been perused and reperused innumerable times, can they be put aside through aversion or disgust.

20 DISPUTATION 9 ON THE MEANINGS AND INTERPRETATION OF THE HOLY SCRIPTURES

1. The legitimate and genuine sense of the holy Scriptures is, that which the Holy Ghost, the author of them, intended, and which is collected from the words themselves, whether they be received in their proper or in their figurative signification; that is, it is the grammatical sense, as it is called.

2. From this sense, alone, efficacious arguments may be sought for the proof of doctrines.

3. But, on account of the analogical similitude of corporeal, carnal, natural, and earthly things, and those belonging to the present life, to things spiritual, heavenly, future and eternal, it happens that a double meaning, each of them certain and intended by the author, lies under the very same words in the Scriptures, of which the one is called "the typical," the other "the meaning prefigured in the type" or "the allegorical." To this allegorical meaning, we also refer the analogical, as opposed in a similar manner to that which is typical.

4. From these meanings, that which is called "the ethiological" and "the tropological" do not differ, since the former of them renders the cause of the grammatical sense, and the latter contains an accommodation of it to the circumstances of persons, place, time, etc.

5. The interpretation of Scripture has respect both to its words and to its sense or meaning.

6. The interpretation of its words is either that of single words, or of many words combined; and both of these methods constitute either a translation of the words into another language, or an explanation [or paraphrase] through other words of the same language.

7. Let translation be so restricted, that, if the original word has any ambiguity, the word into which it is translated may retain it: or, if that

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cannot be done, let it have something equivalent by being noted in the margin.

8. In the explanation [or paraphrase] which shall be made by other words, endeavors must be used that explanatory words be sought from the Scriptures themselves. For this purpose, attention to the synonymy and phraseology will be exceedingly useful.

9. In the interpretation of the meanings of the words, it must be sedulously attempted both to make the sense agree with the rule or "form of sound words," and to accommodate it to the scope or intention of the author in that passage. To this end, in addition to a clear conception of the words, a comparison of other passages of Scripture, whether they be similar, is conducive, as is likewise a diligent search or institution into its context. In this labor, the occasion [of the words] and their end, the connection of those things which precede and which follow, and the circumstances, also, of persons, times and places, will be principally observed.

10. As "the Scriptures are not of private or peculiar explanation," an interpreter of them will strive to "have his senses exercised" in them; that the interpretation of the Scriptures, which, in those sacred writings, comes under the denomination of "prophecy," may proceed from the same Spirit as that which primarily inspired the prophecy of the Scriptures.

11. But the authority of no one is so great, whether it be that of an individual or of a church, as to be able to obtrude his own interpretation on the people as the authentic one. From this affirmation however, by way of eminence, we except the prophets and the apostles. For such interpretation is always subjected to the judgment of him to whom it is proposed, to this extent — that he is bound to receive it, only so far as it is confirmed by strength of arguments.

12. For this reason, neither the agreement of the fathers, which can, with difficulty, be demonstrated, nor the authority of the Roman pontiff, ought to be received as the rule of interpretation.

13. We do not wish to introduce unbounded license, by which it may be allowable to any person, whether a public interpreter of Scripture or a private individual, to reject, without cause, any interpretations whatsoever, whether made by one prophet, or by more; but we desire the

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liberty of prophesying [or public expounding] to be preserved entire and unimpaired in the church. This liberty, itself, however, we subject to the judgment of God, as possessing the power of life and death, and to that of the church, or of her prelates who are endowed with the power of binding and loosing.

23 DISPUTATION 10 ON THE EFFICACY OF THE SCRIPTURES

1. When we treat on the force and efficacy of the word of God, whether spoken or written, we always append to it the principal and concurrent efficacy of the Holy Spirit.

2. The object of this efficacy is man, but he must be considered either as the subject in whom the efficacy operates, or as the object about whom this efficacy exercises itself.

3. The subject of this efficacy in whom it operates, is man according to his understanding and his passions, and as being endowed with a capacity, either active or passive.

(1.) According to his understanding, by which he is able to understand the meanings of the word, and to apprehend them as true and good for himself:

(2.) According to his passions, by which he is capable of being carried by his appetites to something true and good which is pointed out, to embrace it, and to repose in it.

4. This efficacy is not only preparatory, by which the understanding and the passions are prepared to apprehend something else that is yet more true and good, and that is not comprised in the external word; but it is likewise perfective, by which the human understanding and affections are so perfected, that man cannot attain to an ulterior perfection in the present life. Therefore, we reject [the doctrine of] those who affirm that the Scriptures are a dead letter, and serve only to prepare a man, and to render him capable of receiving another inward word.

5. This efficacy is beautifully circumscribed in the Scriptures by three acts, each of which is two-fold.

(1.) That of teaching what is true, and of confuting what is false.

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(2.) That of exhorting to what is good, dissuading from what is evil, and of reproving if any thing has been done beyond or contrary to one’s duty.

(3.) That of administering consolation to a contrite spirit, and of denouncing threats against a lofty spirit.

6. The object of this efficacy, about which it exercises itself, is the same man, placed before the tribunal of divine justice, that, according to this word, he [reporter] may bear away from it a sentence either of justification or of condemnation.

25 DISPUTATION 11 ON RELIGION IN A STRICTER SENSE

We have treated on religion generally, and on its principles as they are comprehended in the scriptures of the Old and New Testament. We must now treat upon it in a stricter signification.

1. As religion contains the duty of man towards God, it must necessarily be founded in the mutual relation which subsists between God and man. If it happen that this relation is varied, the mode of religion must also be varied, the acts pertaining to the substance of every religion always remaining, which are knowledge, faith, love, fear, trust, dread and obedience.

2. The first relation between God and man is that which flows from the creation of man in the divine image, according to which religion was prescribed to him by the comprehensive law that has been impressed on the minds of men, and that was afterwards repeated by Moses in the ten commandments. For the sake of proving man’s obedience, God added to this a symbolical law, about not eating the fruit of the tree of the knowledge of good and evil.

3. Through the sin of man, another relation was introduced between him and God, according to which, man, being liable to the condemnation of God, needs the grace of restoration. If God bestow this grace on man, the religion which is to be prescribed to man must now be also founded on that act, in addition to creation. Since this act [on the part of God] requires from man an acknowledgment of sin and thanksgiving for deliverance, it is apparent that, in this new relation, the mode of religion ought likewise to be varied, as, through the appointment of God, it has in reality been varied.

4. It was the pleasure of God so to administer this variation, that it should not immediately exhibit this grace in a complete manner, but that it should retain man for a season under the sealed dominion of guilt, yet with the addition of a promise of grace to be exhibited in his own time. Hence, arises the difference of the religion which was prescribed by Moses to the children of Israel, and that which was delivered by Christ to his followers

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— of which the former is called "the religion of the Old Testament and of the promise," and the latter," that of the New Testament and of the gospel;" the former is also called the Jewish religion; the latter, the Christian.

5. The use of the ceremonial law under Moses, and its abrogation under Christ, teach most clearly that this religion or mode of religion differs in many acts. But as the Christian religion prevails at this time, and as [its obligations are] to be performed by us, we will treat further about it, yet so as to intersperse, in their proper places, some mention, both of the primitive religion and of that of the Jews, so Jar as they are capable, and ought to serve to explain the Christian religion.

6. But it is not our wish for this difference to be extended so far as to have the attainment of salvation, without the intervention of Christ, ascribed to those who served God under the pedagogy of the Old Testament and by faith in the promise; for the subjoined affirmation has always obtained from the time when the first promise was promulgated: "There is none other name under heaven, given among men, than that of our Lord Jesus Christ, by which men must be saved."

7. It appears, from this, that the following assertion, which was used by one of the ancients, is false and untheological: "Men were saved at first by the law of nature, afterwards, by that of Moses, and at length, by that of grace." This, also, is further apparent, that such a confusion of the Jewish and Christian religions as was introduced by it, is completely opposed to the dispensation or economy of God.

27 DISPUTATION 12 ON THE CHRISTIAN RELIGION, ITS NAME AND RELATION

1. Beginning now to treat further on the Christian religion, we will first declare what is the meaning of this term, and we will afterwards consider the matter of this religion, each in its order.

2. The Christian religion, which the Jews called "the heresy of the Nazarenes," obtained its name from Jesus of Nazareth, whom God hath appointed as our only master, and hath made him both Christ and Lord.

3. But this name agrees with him in two ways — from the cause and from the object.

(1.) From the cause; because Jesus Christ, as "the Teacher sent from God," prescribed this religion, both by his own voice, when he dwelt on earth, and by his apostles, whom he sent forth into all the world.

(2.) From the object; because the same Jesus Christ, the object of this religion, according to godliness, is now exhibited, and fully or perfectly manifested; whereas, he was formerly promised and foretold by Moses and the prophets, only as being about to come.

4. He was, indeed, a teacher far transcending all other teachers — Moses, the prophets, and even the angels themselves — both in the mode of his perception, and in the excellence of his doctrine. In the mode of his perception; because, existing in the bosom of the Father, admitted intimately to behold all the secrets of the Father, and endued with the plenitude of the Spirit, he saw and heard those things which he speaks and testifies. But other teachers, being endued, according to a certain measure with the Spirit, have perceived either by a vision, by dreams, by conversing "face to face," or by the intervention of an angel, those things which it was their duty to declare to others; and this Spirit itself is called "the Spirit of Christ."

5. In the excellence of his doctrine, also, Christ was superior to all other teachers, because he revealed to mankind, together and at once, the fullness

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of the very Godhead, and the complete and latest will of his Father respecting the salvation of men; so that, either as it regards the matter or the dearness of the exposition, no addition can be made to it, nor is it necessary that it should.

6. From their belief in this religion, and their profession of it, the professors were called Christians. (Acts 11:26; 1 Peter 4:16.) That the excellence of this name may really belong to a person, it is not sufficient for him to acknowledge Christ as a teacher and prophet divinely called.

But he must likewise religiously own and worship him as the object of this doctrine, though the former knowledge and faith precede this, and though from it, alone, certain persons are sometimes said to have believed in Christ.

29 DISPUTATION 13 ON THE CHRISTIAN RELIGION, WITH REGARD TO THE MATTER GENERALLY

1. Since God is the object of all religion, in its various modifications, he must likewise be the object of this religion. But Christ, in reference to God, is also an object of it, as having been appointed by God the Father, King and Lord of the universe, and the Head of his church.

2. For this reason, in a treatise on the Christian religion, the following subjects come, in due order, under our consideration:

(1.) The object itself, towards which faith and religious worship ought to tend.

(2.) The cause, on account of which, faith and worship may and ought to be performed to the object.

(3.) The very act of faith and worship, and the method of each, according to the command of God and Christ.

(4.) Salvation itself, which, as being promised and desired, has the power of an impelling cause, which, when obtained, is the reward of the observance of religion, and from which arises the everlasting glory of God in Christ.

3. But man, by whom [the duties of] this religion must be executed, is a sinner, yet one for whom remission of sins and reconciliation have now been obtained. By this mark, it is intended to be distinguished from the religion of the Jews, which God also prescribed to sinners; but it was at a time when remission of sins had not been obtained, on which account, the mode of religion was likewise different, particularly with regard to ceremonies.

4. This religion, with regard to all those things which we have mentioned as coming under consideration in it, is, of all religions, the most excellent; or, rather, it is the most excellent mode of religion. Because, in it, the object is proposed in a manner the most excellent; so that there is nothing about this

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object which the human mind is capable of perceiving, that is not exhibited in the doctrine of the Christian religion. For God has with it disclosed all his own goodness, and has given it to be viewed in Christ.

5. The cause, on account of which, religion may and ought to be performed to this object, is, in every way, the most efficacious; so that nothing can be imagined, why religion may and ought to be performed to any other deity that is not comprehended in the efficacy of this cause, in a pre-eminent manner.

6. The very act of faith and worship is required, and must be performed, in a manner the most signal and particular; and the salvation which arises from this act, is the greatest and most glorious, both because God will afford a fuller and more perfect sight of himself, than if salvation had been obtained through another form of religion, and because those who will become partakers of this salvation, will have Christ eternally as their head, who is the brother of men, and they will always behold him. On this account, in the attainment and possession of salvation, we shall hereafter become, in some measure, superior to the angels themselves.

31 DISPUTATION 14 ON THE OBJECT OF THE CHRISTIAN RELIGION: AND, FIRST, ABOUT GOD, ITS PRIMARY OBJECT, AND WHAT GOD IS

1. The object of the Christian religion is that towards which the faith and worship of a religious man ought to tend. This object is God and his Christ — God principally, Christ subordinately under God — God per se, Christ as God has constituted him the object of this religion.

2. In God, who is the primary object of the Christian religion, three things come in order under our consideration:

(1.) The nature of God, of which the excellence and goodness is such that religion can honorably and usefully be performed to it.

(2.) The acts of God, on account of which religion ought to be performed to him.

(3.) The will of God, by which he wills religion to be performed to himself, and that he who performs it be rewarded; and, on the contrary, that the neglecter of it be punished.

3. To every treatise on the nature of God, must be prefixed this primary and chief axiom of all religion: "There is a God." Without this, vain is every inquiry into the nature of God; for, if the divine nature had no existence, religion would be a mere phantasm of man’s conception.

4. Though the existence of God has been intimated to every rational creature that perceives his voice, and though this truth is known to every one who reflects on such an intimation; yet, "that there is a God," may be demonstrated by various arguments. First, by certain theoretical axioms; and because when the terms in which these are expressed have been once understood, they are known to be true, they deserve to receive the name of "implanted ideas."

5. The first axiom is, "Nothing is or can be from itself? For thus it would at one and the same time, be and not be, it would be both prior and posterior to itself, and would be both the cause and effect of itself.

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Therefore, some one being must necessarily be pre-existent, from whom, as from the primary and supreme cause, all other things derive their origin.

But this being is God.

6. The second axiom is, "Every efficient primary cause is better or more excellent than its effect." From this, it follows that, as all created minds are in the order of effects, some one mind is supreme and most wise, from which the rest have their origin. But this mind is God.

7. The third axiom is, "No finite force can make something out of nothing; and the first nature has been made out of nothing." For, if it were otherwise, it neither could nor ought to be changed by an efficient or a former; and thus, nothing could be made from it. From this, it follows, either that all things which exist have been from eternity and are primary being, or that there is one primary being. But this being is God.

8. The same truth is proved by the practical axiom, or the conscience, which has its seat in all rational creatures. It excuses and exhilarates a man in good actions; and, in these which are evil, it accuses and torments — even in those things [of both kinds] which have not come, and which never will come, to the knowledge of any creature. This stands as a manifest indication that there is some supreme judge, who will institute a strict inquiry, and will pass judgment. But this judge is God.

9. The magnitude, the perfection, the multitude, the variety, and the agreement, of all things that exist, supply us with the fifth argument, which loudly proclaims that all these things proceed from one and the same being and not from many beings. But this being is God.

10. The sixth argument is from the order perceptible in things, and from the orderly disposition and direction of all of them to an end, even of those things which, devoid of reason, themselves, cannot act on account of an end, or at least, cannot intend an end. But all order is from one being, and direction to an end is from a wise and good being. But this being is God.

11. The preservation of political, ecclesiastical and economical society among mankind, furnishes our seventh argument. Amidst such great perversity and madness of Satan and of evil men, human society could never attain to any stability or firmness, except it were preserved safe and unimpaired by One who is supremely powerful. But this is God.

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12. We take our eighth argument from the miracles which we believe to have been done, and which we perceive to be done, the magnitude of which is so great as to cause them far to exceed the entire force and power of the created universe. Therefore, a cause must exist which transcends the universe and its power or capability. But this cause is God.

13. The predictions of future and contingent things, and their accurate and strict completion, supply the ninth argument as being things which could proceed from no one except from God.

14. In the last place, is added, the perpetual and universal agreement of all nations, which general consent must be accounted as equivalent to a law, nay to a divine oracle.

COROLLARY

On account of the dissensions of very learned men, we allow this question to be discussed, "from the motion which is apparent in the world, and from the fact, that whatever is moved is moved by another, can it be concluded that there is a God?

34 DISPUTATION 15 ON THE NATURE OF GOD

1. Concerning God, the primary object of theology, two things must be known,

(1.) His nature, or what God is, or rather what qualities does he possess?

(2.) Who God is, or to whom this nature must be attributed. These must be known, lest any thing foolish or unbecoming be ascribed to God, or lest another, or a strange one, be considered as the true God.

On the first of these we will now treat in a few disputations.

2. As we are not able to know the nature of God, in itself, we can, in a measure, attain to some knowledge from the analogy of the nature which is in created things, and principally that which is in ourselves, who are created after the image of God; while we always add a mode of eminence to this analogy, according to which mode God is understood to exceed, infinitely, the perfections of things created.

3. As in the whole nature of things, and in man, who is the compendium or abridgment of it, only two things can be considered as essential, whether they be disparted in their subjects, or, in a certain order, connected with each other and subordinate in the same subject, which two things are Essence and Life; we will also contemplate the nature of God according to these two impulses of his nature. For the four degrees, which are proposed by several divines — to be, to live, to. feel, and to understand — are restricted to these two causes of motion; because the word "to live," embraces within itself both feeling and understanding.

4. We say the essence of God is the first impulse of the divine nature, by which God is purely and simply understood to be.

5. As the whole nature of things is distributed according to their essence, into body and spirit, we affirm that the divine essence is spiritual, and from this, that God is a Spirit, because it could not possibly come to pass

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that the first and chief being should be corporeal. From this, one cannot do otherwise than justly admire the transcendent force and plenitude of God, by which he is capable of creating even things corporeal that have nothing analogous to himself.

6. To the essence of God no attribute can be added, whether distinguished from it in reality, by relation, or by a mere conception of the mind; but only a mode of pre-eminence can be attributed to it, according to which it is understood to comprise within itself and to exceed all the perfections of all things. This mode may be declared in this one expression: "The divine essence is uncaused and without commencement."

7. Hence, it follows that this essence is simple and infinite; from this, that it is eternal and immeasurable; and, lastly, that it is unchangeable, impassable and incorruptible, in the manner in which it has been proved by us in our public theses on this subject.

8. And since unity and goodness reciprocate with being, and as the affections or passions of every being are general, we also affirm that the essence of God is one, and that God is one according to it, and is, therefore, good — nay, the chief good, from the participation of which all things have both their being, and their well being.

9. As this essence is itself pure from all composition, so it cannot enter into the composition of any thing. We permit it to become a subject of discussion, whether this be designated in the Scriptures by the name of "holiness," which denotes separation or a being separated.

10. These modes of pre-eminence are not communicable to any thing, from the very circumstance of their being such. And when these modes are contemplated in the life of God, and in the faculties of his life, they are of infinite usefulness in theology, and are not among the smallest foundations of true religion are accommodated.