The Works of James
Arminius Volume. 1
by James Arminius
A SKETCH OF THE LIFE OF JAMES
ARMINIUS
James Arminius was born in Oudewater, a small town near Utrecht in
Holland, in the year 1560. His parents were respectable persons of the middle rank in
life, his father being an ingenious mechanic, by trade a cutler. His family name was
Herman, or, according to some, Harmen. As was usual with learned men of that period, who
either latinized their own names, or substituted for them such Latin names as agreed most
nearly in sound or in signification with them, he selected the name of the celebrated
leader of the Germans in the early part of the first century. While Arminius was yet an
infant, his father died, and he, with a brother and sister, was left to the care of his
widowed mother. Theodore Aemilius, a clergyman, distinguished for piety and learning, then
resided at Utrecht, and, becoming acquainted with the circumstances of the family, he
charged himself with the education of the child. With this excellent man Arminius resided
till his fifteenth year, when death deprived him of his patron. During this period he
exhibited traits of uncommon genius, and was thoroughly taught in the elements of science,
and particularly in the rudiments of the Latin and Greek languages. He was led to dedicate
himself to the service of God, and became, though so young, exemplary for piety. About
this time, Rudolph Snellius, a native of Oudewater, then residing at Marpurg in Hessia, to
which place he had retired from the tyranny of the Spaniards, and highly reputed for his
learning, especially in mathematics and languages, visited his native land. Becoming
acquainted with and interested in his young townsman, he invited him to go to Marpurg
under his own patronage. Arminius accordingly accompanied him thither, but had been
engaged in his studies at the University only a short time when the mournful intelligence
reached him that his native town had been destroyed by the Spanish army. He returned to
Holland, and found his worst fears realized in the information that his mother, brother
and sister were among the victims of the indiscriminate slaughter, which had ensued on the
capture of the town. He retraced his steps sadly to Marpurg, performing the whole journey
on foot.
During the same year, 1575, the new Dutch University at Leyden was
formed, under the auspices of William I, Prince of Orange. As soon as
3
Arminius learned that the new institution had been opened for the
admission of students, he at once prepared to return to Holland, and soon entered as a
student at Leyden. He remained there six years, occupying the highest place in the
estimation of his instructors, and of his fellow students. At the expiration of that
period, in his twenty-second year, he was recommended to the municipal authorities of
Amsterdam as a young man of the largest promise for future usefulness, and as especially
worthy of their patronage. They at once assumed the expense of the completion of his
academic studies, while Arminius, on his part, gave into their hands a written bond, by
which he pledged himself to devote the remainder of his life, after his admission to holy
orders, to the service of the church in that city, and to engage in no other work and in
no other place without the special sanction of the Burgomasters.
He immediately went to Geneva, being attracted thither chiefly by
the reputation of the celebrated Beza, who was then lecturing in that University. He
remained there, however, but a short time, having given offense to some of the professors
by defending Ramus and his system of dialectics in opposition to that of Aristotle. He now
repaired to the University of Basle, and resided there a year, during a part of which, as
was customary for undergraduates who had made the greatest proficiency, he delivered
lectures on theological subjects out of the ordinary college course. By these and other
exhibitions of his erudition, he acquired such reputation that, on the eve of his
departure from Basle, the faculty of Theology in that University tendered him the title
and degree of Doctor. This he modestly declined, alleging, as a reason, his youth. The
feeling, which had been excited against him, in the University of Geneva, on account of
his adherence to the philosophy of Ramus, having, to a considerable degree, subsided, he
now returned to that University, and remained there three years, engaged in the study of
divinity. About the end of this period, several of his young countrymen, who had also been
pursuing their studies at Geneva, departed on a tour through Italy, and Arminius
determined to make a similar excursion. He was particularly inclined to this by a desire
to hear James Zabarella, at that time highly distinguished as Professor of Philosophy in
the University of Padua. He remained at Padua a short time, and also visited Rome and some
other places in Italy. This tour was of considerable advantage to him, as it
4
afforded him an opportunity to become acquainted, by personal
observation, with "the mystery of iniquity" and may account for the zeal and
strenuousness with which he afterwards opposed many of the doctrines and assumptions of
the papacy. It was, however, temporarily to his disadvantage as he incurred the
displeasure of his patrons, the Senate of Amsterdam. This displeasure probably originated
in, it was certainly increased by the efforts of certain mischievous persons, who
grievously misrepresented his motives and conduct in visiting Italy, and it was readily
removed by the statements of Arminius on his return to Holland, which occurred in the
autumn of 1587. In the beginning of the following year, after an examination before the
Amsterdam Classis, he was licensed to preach, and by the request of the authorities of the
church, he began his public ministry in that city. His efforts in the pulpit were received
with so much favor, that he was unanimously called to the pastorate of the Dutch church in
Amsterdam, and was ordained on the eleventh of August, 1588. Circumstances occurred during
the next year, which, in their result, exerted much influence on the doctrinal views of
Arminius, and led, in the end, to his adoption of the system which bears his name.
Coornhert, a deeply pious man, and one who had rendered important services to his country
and the Reformation at the risk of his life, had in the year 1578, in a discussion with
two Calvinistic ministers of Delft, in a masterly and popular manner, assailed the
peculiar views of Calvin on Predestination, Justification, and the punishment of heretics
by death. He afterwards published his views and advocated a theory substantially the same
with that afterwards known as the Arminian theory, though some of his phraseology was not
sufficiently guarded. His pamphlet was answered in 1589, by the ministers of Delft, but
instead of defending the supralapsarian view of Calvin and Beza, which had been
Coornhert’s particular object of attack, they presented and defended the lower or
sublapsarian views, and assailed the theory of Calvin and Beza. The pamphlet of the Delft
ministers was transmitted by Martin Lydius, professor at Franeker, to Arminius, with the
request that he would defend his former preceptor. At the same time, the ecclesiastical
senate of Amsterdam requested him to expose and refute the errors of Coornhert. He at once
commenced the work, but on accurately weighing the arguments in favor of the
supralapsarian and sublapsarian views, he was at first inclined,
5
instead of refuting, to embrace the latter. Continuing his
researches, he betook himself to the most diligent study of the Scriptures, and carefully
compared with them the writings of the early Fathers, and of later divines. The result of
this investigation was his adoption of the particular theory of Predestination which bears
his name. At first, for the sake of peace, he was very guarded in his expressions, and
avoided special reference to the subject, but soon, becoming satisfied that such a course
was inconsistent with his duty as a professed teacher of religion, he began modestly to
testify his dissent from the received errors, especially in his occasional discourses on
such passages of Scripture as obviously required an interpretation in accordance with his
enlarged views of the Divine economy in the salvation of sinners. This became a settled
practice with him in 1590.
Having been settled more than two years in the ministry at
Amsterdam, he was united in marriage to a young lady of great accomplishments and eminent
piety, to whom, for some time previously, he had paid his addresses. Her name was
Elizabeth Real. Her father, Laurence Jacobson Real, was a judge and senator of Amsterdam,
whose name is immortalized in the Dutch annals of that period, for the decided part which
he took in promoting the Reformation in the Low Countries, often, during the Spanish
tyranny, at the risk of his property and life. With this lady, to whom he was married on
the sixteenth of September, 1590, Arminius enjoyed uninterrupted and enviable domestic
felicity. Their children were seven sons and two daughters, all of whom died in the flower
of their youth, except Laurence, who became a merchant in Amsterdam, and Daniel, who
gained the highest reputation in the profession of medicine. The next thirteen years of
Arminius’ life, were spent in the ministry at Amsterdam, with eminent success and
great popularity, especially with the laity. His occasional presentation of views
different from those of ministers around him, who were, almost without exception, strongly
Calvinistic, sometimes brought him into serious collision with them. In 1591, he expounded
the seventh chapter of the Epistle to the Romans, and in 1593, the ninth chapter of the
same epistle. In these expositions, he presented the views which are contained in his
treatises on those chapters embraced in this edition of his works, and on each of these
occasions, considerable excitement was produced against him. His interpretation of
6
the seventh chapter, in particular, which is substantially the same
with that adopted by a large proportion of the best modern commentators, including some
who claim to be Calvinists, was then, and frequently afterwards, during his life, opposed
with great acrimony. About the end of 1602, the death of Francis Junius, Professor of
Divinity at Leyden, occurred. The attention of the Curators of the University was
immediately directed to Arminius, as the person most suitable to fill the vacant chair.
The invitation, which was accordingly extended to him, met the most strenuous opposition
from the authorities of Amsterdam, at whose disposal, as has been stated, Arminius had, in
youth, placed his services for life. Their acquiescence in his transfer to Leyden was
finally obtained through the special intercession of Uytenbogardt, the celebrated minister
at the Hague, of N. Cromhoutius, of the Supreme Court of Holland, and of the Stadtholder
himself, Maurice, Prince of Orange. Many of the ultra-calvinistic ministers protested
violently against the call, to a position of so much importance, of one, whose sentiments,
on what they considered vital points, were so heterodox as they deemed those of Arminius.
In this, they were joined by Francis Gomarus, the Professor at Leyden. This man, at that
time and subsequently during the life of Arminius, as well as after his death, in the
religious contests which ensued between the Remonstrants and Contra-Remonstrants,
manifested a very narrow and bitter spirit.
Having received the degree of Doctor of Divinity for the University
of Leyden on the eleventh of July, 1603, he at once began to discharge the functions of
Professor of Divinity. He soon discovered that the students in theology were involved in
the intricate controversies and knotty questions of the schoolmen, rather than devoted to
the study of the Scriptures. He endeavored at once to correct this evil, and to recall
them to the Bible, as the fountain of truth. These efforts, and the fact that his views on
Predestination were unpalatable to many, furnished opportunity and a motive to accuse him
of an attempt to introduce innovations. Injurious reports were spread, and most
unwarrantable means were used to injure his reputation with the government and the
churches. Arminius endured these attacks with great equanimity, but did not publicly
defend himself till 1608, when he vindicated himself in three different ways; first, in a
letter to Hippolytus, a Collibus, Ambassador to the United Provinces
7
from the Elector Palatine; secondly, in an "apology against
thirty-one articles, etc," which, though written in 1608, was not published till the
following year; and lastly, in his noble "Declaration of Sentiments," delivered
on the thirtieth of October, 1608, before the States in a full assembly at the Hague.
Early in the following year, a bilious disorder, contracted by
unremitting labor and study, and continued sitting, and to which, without doubt, the
disquietude and grief produced in his mind by the malevolence of his opponents contributed
much, became so violent that he was hardly able to leave his bed; but for some months, at
intervals, though with great difficulty, he continued his lectures and attended to other
duties of his professorship, until the twenty-fifth of July, when he held a public
disputation on "the vocation of men to salvation," (see p. 570,) which was the
last of his labors in the University. The excitement caused by some circumstances
connected with that disputation, produced a violent paroxysm of his disease, from which he
never recovered. He remained in acute physical pain, but with no abatement of his usual
cheerfulness, and with entire acquiescence in the will of God, till the nineteenth of
October, 1609. On that day, about noon, in the words of Bertius, "with his eyes
lifted up to heaven, amidst the earnest prayers of those present, he calmly rendered up
his spirit unto God, while each of the spectators exclaimed, ‘0 my soul, let me die
the death of the righteous.’"
Thus lived, and thus, at the age of forty-nine years, died James
Arminius, distinguished among men, for the virtue and amiability of his private, domestic
and social character; among Christians, for his charity towards those who differed from
him in opinion; among preachers, for his zeal, eloquence and success; and among divines,
for his acute, yet enlarged and comprehensive views of theology, his skill in argument,
and his candor and courtesy in controversy. His motto was "BONA CONSCIENTIA
PARADISUS." W.R.B.
8 ORATIONS OF ARMINIUS:
ORATION 1
THE PRIESTHOOD OF CHRIST
Delivered on the Eleventh day of July, 1603, by Arminius, on
the occasion of his receiving the Degree of Doctor of Divinity,
The Noble the Lord Rector — the Very Famous, Reverend,
Skillful, Intelligent, and Learned Men, who are the Fathers of this Most Celebrated
University — the Rest of You, Most Worthy Strangers of Every Degree — and You,
Most Noble and Studious Young Men, who are the Nursery of the Republic and the Church, and
who are Increasing Every Day in Bloom and Vigor:
If there be any order of men in whom it is utterly unbecoming to
aspire after the honors of this world, especially after those honors which are accompanied
by pomp and applause, that, without doubt, is the order ecclesiastical — a body of
men who ought to be entirely occupied with a zeal for God, and for the attainment of that
glory which is at his disposal. Yet, since, according to the laudable institutions of our
ancestors, the usage has obtained in all well regulated Universities, to admit no man to
the office of instructor in them, who has not previously signalized himself by some public
and solemn testimony of probity and scientific ability — this sacred order of men
have not refused a compliance with such public modes of decision, provided they be
conducted in a way that is holy, decorous, and according to godliness. So far, indeed, are
those who have been set apart to the pastoral office from being averse to public
proceedings of this kind, that they exceedingly covet and desire them alone, because they
conceive them to be of the first necessity to the Church of Christ. For they are mindful
of this apostolical charge,
"Lay hands suddenly on no man ;" (1 Timothy 5:29,)
9
and of the other, which directs that a Bishop and a Teacher of the
Church be
"apt to teach, holding fast the faithful word as he hath been
taught, that he may be able, by sound doctrine, both to exhort and to convince the
gainsayers." (Titus 1:9.)
I do not, therefore, suppose one person, in this numerous assembly,
can be so ignorant of the public ceremonies of this University, or can hold them in such
little estimation, as either to evince surprise at the undertaking in which we are now
engaged, or wish to give it an unfavorable interpretation. But since it has always been a
part of the custom of our ancestors, in academic festivities of this description, to
choose some subject of discourse, the investigation of which in the fear of the Lord might
promote the Divine glory and the profit of the hearers, and might excite them to pious and
importunate supplication, I also can perceive no cause why I ought not conscientiously to
comply with this custom. And although at the sight of this very respectable, numerous and
learned assembly, I feel strongly affected with a sense of my defective eloquence and
tremble not a little, yet I have selected a certain theme for my discourse which agrees
well with my profession, and is full of grandeur, sublimnity and adorable majesty. In
making choice of it, I have not been overawed by the edict of Horace, which says,
"Select, all ye who write, a subject fit, A subject not too
mighty for your wit! And ere you lay your shoulders to the wheel, Weigh well their
strength, and all their wetness feel!"
For this declaration is not applicable in the least to theological
subjects, all of which by their dignity and importance exceed the capacity and mental
energy of every human being, and of angels themselves. A view of them so affected the
Apostle Paul, (who, rapt up into the third heaven, had heard words ineffable,) that they
compelled him to break forth into this exclamation: "Who is sufficient for these
things," (2 Corinthians 2:16.) If, therefore, I be not permitted to disregard the
provisions of this Horatian statute, I must either transgress the boundaries of my
profession, or be content to remain silent. But I am permitted to disregard the terms of
this statute; and to do so, is perfectly lawful.
10
For whatever things tend to the glory of God and to the salvation
of men, ought to be celebrated in a devout spirit in the congregations of the saints, and
to be proclaimed with a grateful voice. I therefore propose to speak on THE PRIESTHOOD OF
CHRIST: Not because I have persuaded myself of my capability to declare anything
concerning it, which is demanded either by the dignity of my subject, or by the
respectability of this numerous assembly; for it will be quite sufficient, and I shall
consider that I have abundantly discharged my duty, if according to the necessity of the
case I shall utter something that will contribute to the general edification: But I choose
this theme that I may obtain, in behalf of my oration, such grace and favor from the
excellence of its subject, as I cannot possibly confer on it by any eloquence in the mode
of my address. Since, however, it is impossible for us either to form in our minds just
and holy conceptions about such a sublime mystery, or to give utterance to them with our
lips, unless the power of God influence our mental faculties and our tongues, let us by
prayer and supplication implore his present aid, in the name of Jesus Christ our great
High Priest.
"Do thou, therefore, O holy and merciful God, the Father of
our Lord Jesus Christ, the Fountain of all grace and truth, vouchsafe to grant thy
favorable presence to us who are a great congregation assembled together in thy holy name.
Sprinkle thou our spirits, souls, and bodies, with the most gracious dew of thy
immeasurable holiness, that the converse of thy saints with each other may be pleasing to
thee. Assist us by the grace of thy Holy Spirit, who may yet more and more illuminate our
minds — imbued with the true knowledge of Thyself and thy Son; may He also inflame
our hearts with a sincere zeal for thy glory; may He open my mouth and guide my tongue,
that I may be enabled to declare concerning the Priesthood of thy Son those things which
are true and just and holy, to the glory of thy name and to the gathering of all of us
together in the Lord. Amen."
Having now in an appropriate manner offered up those vows which
well become the commencement of our undertaking, we will, by the help of God, proceed to
the subject posed, after I have entreated all of you, who have been pleased to grace this
solemn act of ours with your noble, learned and most gratifying presence, to give me that
undivided attention which
11
the subject deserves, while I speak on a matter of the most serious
importance, and, according to your accustomed kindness, to shew me that favor and
benevolence which are to me of the greatest necessity. That I may not abuse your patience,
I engage to consult brevity as much as our theme will allow. But we must begin with the
very first principles of Priesthood, that from thence the discourse may appropriately be
brought down to the Priesthood of Christ, on which we profess to treat. First. The first
of those relations which subsist between God and men, has respect to something given and
something received. The latter requires another relation supplementary to itself — a
relation which taking its commencement from men, may terminate in God; and that is, an
acknowledgment of a benefit received, to the honor of the munificent Donor. It is also a
debt, due on account of a benefit already conferred, but which is not to be paid except on
the demand and according to the regulation of the Giver; whose intention it has always
been, that the will of a creature should not be the measure of his honor. His benignity
likewise is so immense, that he never requires from those who are under obligations to
him, the grateful acknowledgment of the benefit communicated in the first instance, except
when he has bound them to himself by the larger, and far superior benefit, of a mutual
covenant. But the extreme trait in that goodness, is, that he has bound himself to bestow
on the same persons favors of yet greater excellence by infinite degrees. This is the
order which he adopts; he wishes himself first to be engaged to them, before they are
considered to be engaged to Him. For every covenant; that is concluded between God and
men, consists of two parts:
(1.) The preceding promise of God, by which he obliges himself to some duty and
to acts correspondent with that duty: and
(2.) The subsequent definition and appointment of the duty, which, it is
stipulated, shall in return be required of men, and according to which a mutual
correspondence subsists between men and God. He promises, that he will be to them a king
and a God, and that he will discharge towards them all the offices of a good King; while
he stipulates, as a counter obligation, that they become his people, that in this relation
they live according to his commands and that they ask and expect all blessings from his
goodness. These two acts — a life according to his commands, and an
12
expectation of all blessings from his goodness — comprise the
duty of men towards God, according to the covenant into which he first entered with them.
On the whole, therefore, the duties of two functions are to be
performed between God and men who have entered into covenant with him: First, a regal one,
which is of supreme authority: Secondly, a religious one, of devoted submission.
(1.) The use of the former is in the communication of every needful good, and in
the imposing of laws or the act of legislation. Under it we likewise comprehend the gift
of prophecy, which is nothing more than the annunciation of the royal pleasure, whether it
be communicated by God himself, or by some one of his deputies or ambassadors as a kind of
internuncio to the covenant. That no one may think the prophetic office, of which the
scriptures make such frequent mention, is a matter of little solicitude to us, we assign
it the place of a substitute under the Chief Architect.
(2.) But the further consideration of the regal duty being at present omitted, we
shall proceed to a nearer inspection of that which is religious.. We have already deduced
its origin from the act of covenanting; we have propounded it, in the exercise of the
regal office, as something that is due; and we place its proper action in thanksgiving and
entreaty. This action is required to be religiously performed, according to their common
vocation, by every one of the great body of those who are in covenant; and to this end
they have been sanctified by the word of the covenant, and have all been constituted
priests to God, that they might offer gifts and prayers to The Most High. But since God
loves order, he who is himself the only instance of order in its perfection, willed that,
out of the number of those who were sanctified, some one should in a peculiar manner be
separated to him; that he who was thus set apart should, by a special and extraordinary
vocation, be qualified for the office of the priesthood; and that, approaching more
intimately and with greater freedom to the throne of God, he should, in the place of his
associates in the same covenant and religion, take the charge and management of whatever
affairs were to be transacted before God on their account.
13
From this circumstance is to be traced the existence of the office
of the priesthood, the duties of which were to be discharged before God in behalf of
others — an office undoubtedly of vast dignity and of special honor among mankind.
Although the priest must be taken from among men, and must be appointed in their behalf,
yet it does not appertain to men themselves, to designate whom they will to sustain that
office; neither does it belong to any one to arrogate that honor to himself. But as the
office itself is an act of the divine pleasure, so likewise the choice of the person who
must discharge its duties, rests with God himself: and it was his will, that the office
should be fulfilled by him who for some just reason held precedence among his kindred by
consanguinity. This was the father and master of the family, and his successor was the
first born. We have examples of this in the holy patriarchs, both before and after the
deluge. We behold this expressly in Noah, Abraham, and Job. There are also those, (not
occupying the lowest seats in judgment,) who say that Cain and Abel brought their
sacrifices to Adam their father, that he might offer them to the Lord; and they derive
this opinion from the word aykh used in the same passage.
Though these examples are selected from the description of that period when sin had made
its entrance into the world, yet a confirmation of their truth is obtained in this
primitive institution of the human race, of which we are now treating. For it is peculiar
to that period, that all the duties of the priesthood were confined within the act of
offering only an eucharistic sacrifice and supplications. Having therefore in due form
executed these functions, the priest, in the name of his compeers, was by the appeased
Deity admitted to a familiar intercourse with Him, and obtained from Him a charge to
execute among his kindred, in the name of God himself, and as "the messenger, or
angel, of the Lord of Hosts." For the Lord revealed to him the Divine will and
pleasure; that, on returning from his intercourse with God, he might declare it to the
people. This will of God consisted of two parts:
(1.) That which he required to be performed by his covenant people; and
(2.) That which it was his wish to perform for their benefit. In this charge,
which was committed to the priest, to be executed by him, the administration of prophecy
was also included; on which account it is said,
14
"They should seek the LAW at the mouth of the priest, for he
is the messenger of the Lord of Hosts." (Malachi 2:7.)
And since that second part of the Divine will was to be proclaimed
from an assured trust and confidence in the truth of the Divine promises, and with a holy
and affectionate feeling toward his own species — in that view, he was invested with
a commission to dispense benedictions. In this manner, discharging the duties of a double
embassy, (that of men to God, and that of God to men,) he acted, on both sides, the part
of a Mediator of the covenant into which the parties had mutually entered. Nevertheless,
not content with having conferred this honor on him whom he had sanctified, our God,
all-bountiful, elevated him likewise to the delegated or vicarious dignity of the regal
office, that he, bearing the image of God among his brethren, might then be able to
administer justice to them in His Name, and might manage, for their common benefit, those
affairs with which he was entrusted.
From this source arose what may be considered the native union of
the Priestly and the Kingly offices, which also obtained among the holy patriarchs after
the entrance of sin, and of which express mention is made in the person of Melchizedec.
This was signified in a general manner by the patriarch Jacob, when he declared Reuben,
his first born son, to be "the excellency of dignity and the excellency of
power," which were his due on account of the right of primogeniture. For certain
reasons, however, the kingly functions were afterwards separated from the priestly, by the
will of God, who, dividing them into two parts among his people the children of Israel,
transferred the kingly office to Judah and the priestly to Levi. But it was proper, that
this approach to God, through the oblation of an eucharistic sacrifice and prayers, should
be made with a pure mind, holy affections, and with hands, as well as the other members of
the body, free from defilement. This was required, even before the first transgression.
"Sanctify yourselves, and be ye holy; for I the Lord your God
am holy." (Leviticus 19:2, etc.)
"God heareth not sinners." (John 9:31.)
"Bring no more vain oblations, for your hands are full of
blood." (Isaiah 1:15.)
15
The will of God respecting this is constant and perpetual. But
Adam, who was the first man and the first priest, did not long administer his office in a
becoming manner; for, refusing to obey God, he tasted the fruit of the forbidden tree;
and, by that foul crime of disobedience and revolt, he at once defiled his soul which had
been sanctified to God, and his body. By this wicked deed he both lost all right to the
priesthood, and was in reality deprived of it by the Divine sentence, which was clearly
signified by his expulsion from Paradise, where he had appeared before God in that which
was a type of His own dwelling-place. This was in accordance with the invariable rule of
Divine Justice:
"Be it far from me, [that thou shouldst any longer discharge
before me the duties of the priesthood:] for them that honor me, I will honor; and they
that despise me, shall be lightly esteemed." (1 Samuel 2:30.)
But he did not fall alone: All whose persons he at that time
represented and whose cause he pleaded, (although they had not then come into existence,)
were with him cast down from the elevated summit of such a high dignity. Neither did they
fall from the priesthood only, but likewise from the covenant, of which the priest was
both the Mediator and the Internuncio; and God ceased to be the King and God of men, and
men were no longer recognized as his people. The existence of the priesthood itself was at
an end; for there was no one capable of fulfilling its duties according to the design of
that covenant. The eucharistic sacrifice, the invocation of the name of God, and the
gracious communication between God and men, all ceased together.
Most miserable, and deserving of the deepest commiseration, was the
condition of mankind in that state of their affairs, if this declaration be a true one,
"Happy is the people whose God is the Lord !" (Psalm 144:15.) And this
inevitable misery would have rested upon Adam and his race for ever, had not Jehovah, full
of mercy and commiseration, deigned to receive them into favor, and resolved to enter into
another covenant with the same parties; not according to that which they had transgressed,
and which was then become obsolete and had been abolished; but into a new covenant of
grace. But the Divine justice and truth could not permit this to be done, except through
the agency of an umpire and surety, who might undertake
16
the part of a Mediator between the offended God and sinners. Such a
Mediator could not then approach to God with an eucharistic sacrifice for benefits
conferred upon the human race, or with prayers which might entreat only for a continuance
and an increase of them: But he had to approach into the Divine presence to offer
sacrifice for the act of hostility which they had committed against God by transgressing
his commandment, and to offer prayers for obtaining the remission of their transgressions.
Hence arose the necessity of an Expiatory Sacrifice; and, on that account, a new
priesthood was to be instituted, by the operation of which the sin that had been committed
might be expiated, and access to the throne of God’s grace might be granted to man
through a sinner: this is the priesthood which belongs to our Christ, the Anointed One,
alone. But God, who is the Supremely Wise Disposer of times and seasons, would not permit
the discharge of the functions appertaining to this priesthood to commence immediately
after the formation of the world, and the introduction of sin. It was his pleasure, that
the necessity of it should be first correctly understood and appreciated, by a conviction
on men’s consciences of the multitude, heinousness and aggravated nature of their
sins. It was also his will, that the minds of men should be affected with a serious and
earnest desire for it, yet so that they might in the mean time be supported against
despair, arising from a consciousness of their sins, which could not be removed except by
means of that Divine priesthood, the future commencement of which inspired them with hope
and confidence. All these purposes God effected by the temporary institution of that
typical priesthood, the duties of which infirm and sinful men "after the law of a
carnal commandment" could perform, by the immolation of beasts sanctified for that
service; which priesthood was at first established in different parts of the world, and
afterwards among the Israelites, who were specially elected to be a sacerdotal nation.
When the blood of beasts was shed, in which was their life, (Leviticus 17:14) the people
contemplated, in the death of the animals, their own demerits, for the beasts had not
sinned that they by death should be punished as victims for transgression. After
investigating this subject with greater diligence, and deliberately weighing it in the
equal balances of their judgment, they plainly perceived and understood that their sins
could not possibly be expiated by those sacrifices, which were of a species different from
their
17
own, and more despicable and mean than human beings. From these
premises they must of necessity have concluded, that, notwithstanding they offered those
animals, they in such an act delivered to God nothing less than their own bond, sealing it
in his presence with an acknowledgment of their personal sins, and confessing the debt
which they had incurred. Yet, because these sacrifices were of Divine Institution, and
because God received them at the hands of men as incense whose odor was fragrant and
agreeable, from these circumstances the offenders conceived the hope of obtaining favor
and pardon, reasoning thus within themselves, as did Sampson’s mother:
"If the Lord were pleased to kill us, he would not have
received burnt-offering and a meat-offering at our hands." (Judges 13:23.)
With such a hope they strengthened their spirits that were ready to
faint, and, confiding in the Divine promise, they expected in all the ardor of desire the
dispensation of a priesthood which was prefigured under the typical one;
"searching what, or what manner of time, the Spirit of Christ
which was in them did signify, when it testified beforehand the Sufferings of Christ, and
the Glory that should follow." (1 Peter 1:11.)
But, since the mind pants after the very delightful consideration
of this priesthood, our oration hastens towards it; and, having some regard to the
lateness of the hour, and wishing not to encroach on your comfort, we shall omit any
further allusion to that branch of the priesthood which has hitherto occupied our
attention.
Secondly. In discoursing on the Priesthood of Christ, we will
confine our observations to three points; and, on condition that you receive the
succeeding part of my oration with that kindness and attention which you have hitherto
manifested, and which I still hope and desire to receive, we will describe: First. The
Imposing of the Office. Secondly. Its Execution and Administration. And Thirdly. The
Fruits of the Office thus Administered, and the Utility Which We Derive From It.
1. In respect to the Imposing of the Office, the subject itself
presents us with three topics to be discussed in order.
18
(1.) The person who imposes it.
(2.) The person on whom it is imposed, or to whom it is entrusted. And
(3.) The manner of his appointment, and of his undertaking this charge.
1. The person imposing it is God, the Father of our Lord Jesus
Christ. Since this act of imposing belongs to the economy and dispensation of our
salvation, the persons who are comprised under this one Divine Monarchy are to be
distinctly considered according to the rule of the scriptures, which ought to have the
precedence in this inquiry, and according to the rules and guidance of the orthodox
Fathers that agree with those scriptures. It is J EHOVAH who imposes this office, and who,
while the princes of darkness fret themselves and rage in vain, says to his Messiah,
"Thou art my Son; this day have I begotten thee. Ask of me,
and I shall give thee the Heathen for thine inheritance, and the uttermost parts of the
earth for thy possession." (Psalm 2:8.)
He it is who, when he commanded Messiah to sit at his right hand,
repeated his holy and revered word with an oath, saying, "Thou art a Priest forever
after the order of Melchizedec." (Psalm 110:4:.) This is He who imposes the office,
and that by a right the most just and deserved. For "with him we have to do, who,
dwelling in the light unto which no man can approach," remains continually in the
seat of his Majesty. He preserves his own authority safe and unimpaired to himself,
"without any abasement or lessening of his person," as the voice of antiquity
expresses it; and retains entire, within himself, the right of demanding satisfaction from
the sinner for the injuries which He has sustained. From this right he has not thought fit
to recede, or to resign any part of it, on account of the rigid inflexibility of his
justice, according to which he hates iniquity and does not permit a wicked person to dwell
in his presence. This, therefore, is the Divine Person in whose hands rest both the right
and the power of imposition; the fact of his having also the will, is decided by the very
act of imposition.
But an inquiry must be made into the Cause of this imposition which
we shall not find, except, first, in the conflict between justice and gracious mercy; and,
afterwards, in their amicable agreement, or rather their junction by means of
wisdom’s conciliating assistance.
19
(1.) Justice demanded, on her part, the punishment due to her from a sinful
creature; and this demand she the more rigidly enforced, by the greater equity with which
she had threatened it, and the greater truth with which it had been openly foretold and
declared.
Gracious Mercy, like a pious mother, moving with bowels of
commiseration, desired to avert that punishment in which was placed the extreme misery of
the creature. For she thought that, though the remission of that punishment was not due to
the cause of it, yet such a favor ought to be granted to her by a right of the greatest
equity; because it is one of her chief properties to "rejoice against judgment."
(James 2:13.) Justice, tenacious of her purpose, rejoined, that the throne of grace, she
must confess, was sublimely elevated above the tribunal of justice: but she could not bear
with patient indifference that no regard should be paid to her, and her suit not to be
admitted, while the authority of managing the whole affair was to be transferred to mercy.
Since, however, it was a part of the oath administered to justice when she entered into
office, "that she should render to every one his own," she would yield entirely
to mercy, provided a method could be devised by which her own inflexibility could be
declared, as well as the excess of her hatred to sin.
(2.) But to find out that method, was not the province of Mercy. It was
necessary, therefore, to call in the aid of Wisdom to adjust the mighty difference, and to
reconcile by an amicable union those two combatants that were, in God, the supreme
protectresses of all equity and goodness. Being called upon, she came, and at once
discovered a method, and affirmed that it was possible to render to each of them that
which belonged to her; for if the punishment due to sin appeared desirable to Justice and
odious to Mercy, it might be transmuted into an expiatory sacrifice, the oblation of
which, on account of the voluntary suffering of death, (which is the punishment adjudged
to sin,) might appease Justice, and open such a way for Mercy as she had desired. Both of
them instantly assented to this proposal, and made a decree according to the terms of
agreement settled by Wisdom, their common arbitrator.
2. But, that we may come to the Second Point, a priest was next to
be sought, to offer the sacrifice: For that was a function of the priesthood. A sacrifice
was likewise to be sought; and with this condition annexed to it,
20
that the same person should be both priest and sacrifice. This was
required by the plan of the true priesthood and sacrifice, from which the typical and
symbolical greatly differs. But in the different orders of creatures neither sacrifice nor
priest could be found.
It was not possible for an angel to become a priest; because
"he was to be taken from among men and to be ordained from men
in things pertaining to God." (Hebrews 5:1.)
Neither could an angel be a sacrifice; because it was not just that
the death of an angel should be an expiation for a crime which a man had perpetrated: And
if this had even been most proper, yet man could never have been induced to believe that
an angelical sacrifice had been offered by an angel for him, or, if it had been so
offered, that it was of the least avail. Application was then to be made to men
themselves. But, among them, not one could be found in whom it would have been a becoming
act to execute the office of the priesthood, and who had either ability or inclination for
the undertaking. For all men were sinners; all were terrified with a consciousness of
their delinquency; and all were detained captive under the tyranny of sin and Satan. It
was not lawful for a sinner to approach to God, who is pure Light, for the purpose of
offering sacrifice; because, being affrighted by his own internal perception of his crime,
he could not support a sight of the countenance of an incensed God, before whom it was
still necessary that he should appear. Being placed under the dominion of sin and Satan,
he was neither willing, nor had he the power to will, to execute an office, the duties of
which were to be discharged for the benefit of others, out of love to them. The same
consideration likewise tends to the rejection of every human sacrifice. Yet the priest was
to be taken from among men, and the oblation to God was to consist of a human victim.
In this state of affairs, the assistance of Wisdom was again
required in the Divine Council. She declared that a man must be born from among men, who
might have a nature in common with the rest of his brethren, that, being in all things
tempted as they were, he might be able to sympathize with others in their sufferings; and
yet, that he should neither be reckoned in the order of the rest, nor should be made man
according to the law of the primitive creation and benediction; that he should not be
under dominion
21
of sin; that he should be one in whom Satan could find nothing
worthy of condemnation, who should not be tormented by a consciousness of sin, and who
should not even know sin, that is, one who should be
"born in the likeness of sinful flesh, and yet without sin.
For such a high priest became us, who is holy, harmless, undefiled and separate from
sinners." (Hebrews 7:26.)
But, that he might have a community of nature with men, he ought to
be born of a human being; and, that he might have no participation in crime with them, but
might be holy, he ought to be conceived by the Holy Ghost, because sanctification is his
proper work. By the Holy Spirit, the nativity which was above and yet according to nature,
might through the virtue of the mystery, restore nature, as it surpassed her in the
transcendent excellence of the miracle. But the dignity of this priesthood was greater,
and its functions more weighty and important, than man even in his pure state was
competent to sustain or discharge. The benefits also to be obtained by it, infinitely
exceeded the value of man when in his greatest state of purity. Therefore, the Word of
God, who from the beginning was with God, and by whom the worlds, and all things visible
and invisible, were created, ought himself to be made flesh, to undertake the office of
the priesthood, and to offer his own flesh to God as a sacrifice for the life of the
world.
We now have the person who was entrusted with the priesthood, and
to whom the province was assigned of atoning for the common offense: It is Jesus Christ,
the Son of God and of man, a high priest of such great excellence, that the transgression
whose demerits have obtained this mighty Redeemer, might almost seem to have been a happy
circumstance. 3. Let us proceed to the mode of its being imposed or undertaken. This mode
is according to covenant, which, on God’s part, received an oath for its
confirmation. As it is according to covenant, it becomes a solemnity appointed by God,
with whom rests the appointment to the priesthood. For the Levitical priesthood was
conferred on Levi according to covenant, as the Lord declares by the prophet Malachi:
"My covenant was with him of life and peace." (2:5.) It is, however, peculiar to
this priesthood of Christ, that the covenant on which it is founded, was confirmed by an
oath. Let us briefly consider each of them.
22
The covenant into which God entered with our High Priest, Jesus
Christ, consisted, on the part of God, of the demand of an action to be performed, and of
the promise of an immense remuneration. On the part of Christ, our High Priest, it
consisted of an accepting of the Promise, and a voluntary engagement to Perform the
Action. First, God required of him, that he should lay down his soul as a victim in
sacrifice for sin, (Isaiah 53:11,) that he should give his flesh for the light of the
world, (John 6:51,) and that he should pay the price of redemption for the sins and the
captivity of the human race. God "promised" that, if he performed all this,
"he should see a seed whose days should be prolonged," (Isaiah 53:11,) and that
he should be himself "an everlasting Priest after the order of Melchizedec,"
(110:4,) that is, he should, by the discharge of his priestly functions, be elevated to
the regal dignity. Secondly, Christ, our High Priest, accepted of these conditions, and
permitted the province to be assigned to him of atoning for our transgressions, exclaiming
"Lo, I come that I may do thy will, O my God." (Psalms 40:8.) But he accepted
them under a stipulation, that, on completing his great undertaking, he should forever
enjoy the honor of a priesthood similar to that of Melchizedec, and that, being placed on
his royal throne, he might, as King of Righteousness and Prince of Peace, rule in
righteousness the people subject to his sway, and might dispense peace to his people. He,
therefore, "for the joy that was set before him, endured the cross, despising the
shame," (Hebrews 12:2,) that, "being anointed with the oil of gladness above his
fellows," (Psalms 45:7,) he might sit forever in the throne of equity at the right
hand of the throne of God. Great, indeed, was the condescension of the all-powerful God in
being willing to treat with our High Priest rather in the way of covenant, than by a
display of his authority. And strong were the pious affections of our High Priest, who did
not refuse to take upon himself, on our account, the discharge of those difficult and
arduous duties which were full of pain, trouble, and misery. Most glorious act, performed
by thee, O Christ, who art infinite in goodness! Thou great High Priest, accept of the
honors due to thy pious affection, and continue in that way to proceed to glory, to the
complete consecration of our salvation! For it was the will of God, that the duties of the
office should be administered from a voluntary and disinterested zeal and affection for
his glory and the salvation of sinners;
23
and it was a deed worthy of his abundant benignity, to recompense
with a large reward the voluntary promptitude which Christ exhibited. God added an oath to
the covenant, both for the purpose of confirming it, and as a demonstration of the dignity
and unchangeable nature of that priesthood. Though the constant and unvarying veracity of
God’s nature might very properly set aside the necessity of an oath, yet as he had
conformed to the customs of men in their method of solemnizing agreements, it was his
pleasure by an oath to confirm his covenant; that our High Priest, relying in assured hope
on the two-fold and immovable anchor of the promise and of the oath, "might despise
the shame and endure the cross." The immutability and perpetuity of this priesthood
have been pointed out by the oath which was added to the covenant. For whatever that be
which God confirms by an oath, it is something eternal and immutable.
But it may be asked, "Are not all the words which God speaks,
all the promises which he makes, and all the covenants into which he enters, of the same
nature, even when they are unaccompanied by the sanctity of an oath ," Let me be
permitted to describe the difference between the two cases here stated, and to prove it by
an important example. There are two methods or plans by which it might be possible for man
to arrive at a state of righteousness before God, and to obtain life from him. The one is
according to righteousness through the law, by works and "of debt;" the other is
according to mercy through the gospel, "by grace, and through faith:" These two
methods are so constituted as not to allow both of them to be in a course of operation at
the same time; but they proceed on the principle, that when the first of them is made
void, a vacancy may be created for the second. In the beginning, therefore, it was the
will of God to prescribe to man the first of these methods; which arrangement was required
by his righteousness and the primitive institution of mankind. But it was not his pleasure
to deal strictly with man according to the process of that legal covenant, and
peremptorily to pronounce a destructive sentence against him in conformity with the rigor
of the law. Wherefore, he did not subjoin an oath to that covenant, lest such an addition
should have served to point out its immutability, a quality which God would not permit it
to possess. The necessary consequence of this was, that when the first covenant was made
void through sin, a vacancy was created by
24
the good pleasure of God for another and a better covenant, in the
manifestation of which he employed an oath, because it was to be the last and peremptory
one respecting the method of obtaining righteousness and life.
"By myself have I sworn, saith the Lord, that in thy seed
shall all the nations of the earth be blessed." (Genesis 22:18.)
"As I live, saith the Lord, have I any pleasure at all that
the wicked should die, and not that he should return from his ways and live" (Ezekiel
18:23.)
"So I swear in my wrath, They shall not enter into my rest.
And to whom swear he that they should not enter into his rest, but to them that believed
not? So we see that they could not enter in because of unbelief." (Hebrews 3:11, 18.)
For the same reason, it is said,
"The wrath of God, [from which it is possible for sinners to
be liberated by faith in Christ,] abides on those who are unbelievers." (John 3:36.)
A similar process is observed in relation to the priesthood. For he
did not confirm with an oath the Levitical priesthood, which had been imposed until the
time of reformation." (Hebrews 9:10.) But because it was his will that the priesthood
of Christ should be everlasting, he ratified it by an oath. The apostle to the Hebrews
demonstrates the whole of this subject in the most nervous style, by quotations from the
110th Psalm. Blessed are we in whose behalf God was willing to swear! but most miserable
shall we be, if we do not believe on him who swears. The greatest dignity is likewise
obtained to this priesthood, and imparted to it, by the addition of an oath, which
elevates it far above the honor to which that of Levi attained.
"For the law of a carnal commandment maketh men priests who
have infirmities, and are sinners, to offer both gifts and sacrifices, that could not make
him perfect who did the service, as pertaining to the conscience;" (Hebrews 9:9)
25
neither could they abolish sin, or procure heavenly blessings.
"But the words of the oath, which was since the law, constituteth the Son a High
Priest consecrated forevermore, who, after the power of an endless life and through the
Eternal Spirit, offers himself without spot to God, and by that one offering, he perfects
forever them that are sanctified, their consciences being purified to serve the living
God: by how much also it was a more excellent covenant, by so much the more ought it to be
confirmed, since it was established upon better promises: (Hebrews 7-10,) and that which
God hath deigned to honor with the sanctity of an oath, should be viewed as an object of
the most momentous importance.
2. We have spoken to the act of Imposing the priesthood, as long as
our circumscribed time will allow us. Let us contemplate its Execution, in which we have
to consider the duties to be performed, and in them the feeling and condition of who
performs them. The functions to be executed were two:
(1.) The Oblation of an expiatory sacrifice, and
(2.) Prayer.
1. The Oblation was preceded by a preparation through the deepest
privation and abasement, the most devoted obedience, vehement supplications, and the most
exquisitely painful experience of human infirmities, on each of which it is not now
necessary to speak. The oblation consists of two parts succeeding each other: The First is
the immolation or sacrifice of the body of Christ, by the shedding of his blood on the
altar of the cross, which was succeeded by death — thus paying the price of
redemption for sins by suffering the punishment due to them. The Other Part consists of
the offering of his body re-animated and sprinkled with the blood which he shed — a
symbol of the price which he has paid, and of the redemption which he has obtained. The
First Part of this oblation was to be performed without the Holy of Holies, that is, on
earth, because no effusion of blood can take place in heaven, since it is necessarily
succeeded by death For death has no more sway in heaven, in the presence and sight of the
majesty of the true God, than sin itself has, which contains within it the deserts of
death, and as death contains within itself the punishment of sin. For thus says the
scriptures,
26
"The Son of man came, not to be ministered unto, but to
minister, and to give his life a ransom for many." (Matthew 20:28.)
"For this is my blood of the New Testament, which is shed for
many for the remission of sins." (Matthew 26:28.)
"Christ Jesus gave himself a ransom for all, to be testified
in due time." (1 Timothy 2:6.)
But the Second Part of this offering was to be accomplished in
heaven, in the Holy of Holies. For that body which had suffered the punishment of death
and had been recalled to life, was entitled to appear before the Divine Majesty
besprinkled with its own blood, that, remaining thus before God as a continual memorial,
it might also be a perpetual expiation for transgressions. On this subject, the Apostle
says:
"Into the second tabernacle went the High Priest alone once
every year, not without blood, which he offered for himself, and for the errors of the
people. But Christ being come a High Priest of good things to come, not by the blood of
goat, and calves, but by his own blood he entered in once into the Holy Place, having
obtained eternal redemption for us;" (Hebrews 9:11)
that is, by his own blood already poured out and sprinkled upon
him, that he might appear with it in the presence of God. That act, being once performed,
was never repeated; "for in that he died, he died unto sin once." But this is a
perpetual act; "for in that he liveth, he liveth unto God." (Romans 6:10.)
"This man, because he continueth ever, hath an unchangeable priesthood."
(Hebrews 7:24) The former was the act of the Lamb to be slain, the latter, that of the
Lamb already slain and raised again from death to life. The one was completed in a state
of the deepest humiliation, the other in a state of glory; and both of them out of a
consummate affection for the glory of God and the salvation of sinners. Sanctified by the
anointing of the Spirit, he completed the former act; and the latter was likewise his
work, when he had been further consecrated by his sufferings and sprinkled with his own
blood. By the former, therefore, he sanctified himself, and made a kind of preparation on
earth that he might be qualified to discharge the functions of the latter in heaven.
2. The Second of the two functions to be discharged, was the act of
prayer and intercession, the latter of which depends upon the former. Prayer is that which
Christ offers for himself, and intercession is what he offers for believers; each of which
is most luminously described to us by John, in the seventeenth chapter of his Gospel,
which contains a perpetual rule and exact canon of the prayers and intercessions which
Christ offers in heaven to his Father. For although that prayer was recited by Christ
while he remained upon earth, yet it properly belongs to his sublime state of exaltation
in heaven: and it was his will that it should be described in his word, that we on earth,
might derive from it perpetual consolation. Christ offers up a prayer to the Father for
himself, according to the Father’s command and promise combined, "Ask of me, and
I shall give thee the heathen for thine inheritance." (Psalm 2:8.) Christ had regard
to this promise, when he said, "Father, glorify thy Son, that thy Son also may
glorify thee, as thou hast given him power over all flesh, that he should give eternal
life to as many as thou hast given him." This sort of entreaty must be distinguished
from those "supplications which Christ, in the days of his flesh, offered up to the
Father, with strong cries and tears;" (Hebrews 5:7,) for by them he entreated to be
delivered from anguish, while by the other he asks,
"to see his seed whose days should be prolonged, and to behold
the pleasure of the Lord which should prosper in his hands." (Isaiah 53:10.)
But, for the faithful, intercession is made, of which the apostle
thus speaks,
"Who is he that condemneth, It is Christ that died, yea,
rather, that is risen again, who is even at the right hand of God, who also maketh
intercession for us." (Romans 8:34)
And, in the Epistle to the Hebrews, he says,
"Wherefore he is able also to save them to the uttermost that
come unto God by him, seeing He ever liveth to make intercession for them" (7:25.)
But Christ is said to intercede for believers, to the exclusion of
the world, because, after he had offered a sacrifice sufficient to take away the sins of
28
all mankind, he was consecrated a great "High Priest to
preside over the house of God," (Hebrews 10:21,) "which house those are who hold
fast the confidence and the rejoicing of the hope firm unto the end." (3:6.) Christ
discharges the whole of this part of his function in heaven, before the face of the Divine
Majesty; for there, also, is the royal seat and the throne of God, to which, when we are
about to pray, we are commanded to lift up our eyes and our minds. But he executes this
part of his office, not in anguish of spirit, or in a posture of humble genuflection, as
though fallen down before the knees of the Father, but in the confidence of the shedding
of his own blood, which, sprinkled as it is on his sacred body, he continually presents,
as an object of sight before his Father, always turning it towards his sacred countenance.
The entire efficacy of this function depends on the dignity and value of the blood effused
and sprinkled over the body; for, by his blood-shedding, he opened a passage for himself
"into the holiest, within the veil." From which circumstance we may with the
greatest certainty conclude, that his prayers will never be rejected, and that whatever we
shall ask in his name, will, in virtue of that intercession, be both heard and answered.
The sacerdotal functions being thus executed, God, the Father,
mindful of his covenant and sacred oath, not only continued the priesthood with Christ
forever, but elevated him likewise to the regal dignity, "all power being given unto
him in heaven and in earth, (Matthew 28:18,) also power over all flesh: (John 17:2,) a
name being conferred on him which is far above all principality, and might, and dominion,
and every name that is named, not only in this world, but also in that which is to come,
(Ephesians 1:21,) angels, and authorities, and powers being made subject unto him,"
(1 Peter 3:22,) that he might be the Christ and the Lord of his whole Israel, King of
Kings and Lord of Lords. By this admirable covenant, therefore, God hath united those two
supreme functions in one, even in Christ Jesus, and has thus performed his promise, by
which he had sworn that this Priest should be forever after the order of Melchizedec,
"who was at once a King and a Priest; and is to the present time without beginning of
days or end of life," because his genealogy is not described in the Scriptures, which
in this case are subservient to the figure. This conjunction of the sacerdotal and regal
functions is the highest point and the extreme limit of all the divine work, a never
ending token of the justice
29
and the mercy of God attempered together for the economy of our
salvation, a very luminous and clear evidence of the most excellent glory of God, and an
immovable foundation for the certainty of obtaining salvation through this royal Priest.
If man is properly styled "the extreme Colophon of the creation," "a
microcosm," on account of the union of his body and soul, "an epitome of the
whole world," and "the marriage of the Universe," what judgment shall we
form of this conjunction, which consists of a most intimate and inseparable union of the
whole church of believers and of God himself, "who dwells in the light unto which no
man can approach," and by what amplitude of title shall we point out its divinity.
This union hath a name above every name that can be named. It is ineffable, inconceivable,
and incomprehensible. If, chiefly in respect to this I shall say, that Christ is styled
"the brightness of the Father’s glory," "the express image of his
person" and "the image of the invisible God," I shall have expressed its
excellency as fully as it is possible to do.
What can be a more illustrious instance of the admixture of justice
with mercy than that even the Son of God, when he had "made himself of no reputation
and assumed the form of a servant," could not be constituted a King except through a
discharge of the sacerdotal functions; and that all those blessings which he had to bestow
as a King on his subjects, could not be asked except through the priesthood, and which,
when obtained from God, could not, (except through the intervention of this royal
Mediator,) be communicated by his vicarious distribution under God? What can be a stronger
and a better proof of the certainty of obtaining salvation through Christ, than that he
has, by the discharge of his sacerdotal functions in behalf of men, asked and procured it
for men, and that, being constituted a King through the priesthood, he has received
salvation from the Father to be dispensed to them? In these particulars consists the
perfection of the divine glory.
3. But this consideration, I perceive, introduces us, almost
imperceptibly, to the third and last portion of our subject, in which we have engaged to
treat on THE FRUITS OF THE SACERDOTAL OFFICE in its administration by Christ. We will
reduce all these fruits, though they are innumerable, to four chief particulars; and,
since we hasten to the end of this discourse, we bind ourselves down to extreme brevity.
These benefits are,
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(1.) The concluding and the confirmation of a New Covenant;
(2.) The asking, obtaining, and application of all the blessings necessary for
the salvation of the human race;
(3.) The institution of a new priesthood, both eucharistic and royal; and
(4.) lastly, The extreme and final bringing to God of all his covenant people.
1. The FIRST UTILITY is the contracting and the confirmation of a
New Covenant, in which is the direct way to solid felicity.
We rejoice and glory, that this has been obtained by the priesthood
of Christ. For since the first covenant had been made weak through sin and the flesh, and
was not capable of bringing righteousness and life, it was necessary, either to enter into
another, or that we should be forever expelled from God’s presence. Such a covenant
could not be contracted between a just God and sinful men, except in consequence of a
reconciliation, which it pleased God, the offended party, should be perfected by the blood
of our High Priest, to be poured out on the altar of the cross. He who was at once the
officiating priest and the Lamb for sacrifice, poured out his sacred blood, and thus asked
and obtained for us a reconciliation with God. When this great offering was completed, it
was possible for the reconciled parties to enter into an agreement. Hence, it pleased God,
that the same High Priest who had acted as Mediator and Umpire in this reconciliation,
should, with the very blood by which he had effected their union, go between the two
parties, as a middle-man, or, in the capacity of an ambassador, and as a herald to bear
tidings of war or peace, with the same blood as that by which the consciences of those who
were included in the provisions of the covenant, being sprinkled, might be purged from
dead works and sanctified; with the very blood, which, sprinkled upon himself, might
always appear in the sight of God; and with the same blood as that by which all things in
the heavens might be sprinkled and purified. Through the intervention, therefore, of this
blood, another covenant was contracted, not one of works, but of faith, not of the law,
but of grace, not an old, but a new one — and new, not because it was later than the
first, but because it was never to be abrogated or repealed; and because its force and
vigor should perpetually endure.
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"For that which decayeth and waxeth old, is ready to vanish
away." (Hebrews 8:13.)
If such a covenant as is described in this quotation should be
again contracted, in the several ages which succeed each other, changes ought frequently
to occur in it; and, all former covenants being rendered obsolete, others more recent
ought to succeed. But it was necessary, at length, that a pause should occur in one of
them, and that such a covenant should at once be made as might endure forever. It was also
to be ratified with blood. But how was it possible to be confirmed with blood of greater
value than that of the High Priest, who was the Son, both of God and man. But the covenant
of which we are now treating, was ratified with that blood; it was, therefore, a new one,
and never to be annulled. For the perpetual presence and sight of such a great High
Priest, sprinkled with his own blood, will not suffer the mind of his Father to be
regardless of the covenant ratified by it, or his sacred breast to be moved with
repentance. With what other blood will it be possible for the consciences of those in
covenant to be cleansed and sanctified to God, if, after having become parties to the
covenant of grace, they pollute themselves with any crime,
"There remaineth no more sacrifice for sins, if any man have
trodden under foot this High Priest, and counted the blood of the covenant wherewith he
was sanctified, an unholy thing." (Hebrews 10:29.)
The covenant, therefore, which has been concluded by the
intervention of this blood and this. High Priest, is a new one, and will endure forever.
2. The SECOND FRUIT is the asking, obtaining, and application, of
all the blessings necessary to those who are in covenant for the salvation both of soul
and body. For, since every covenant must be confirmed by certain promises, it was
necessary that this also should have its blessings, by which it might be sanctioned, and
those in covenant rendered happy.
(1.) Among those blessings, the remission of sins first offers itself; according
to the tenor of the New Covenant,
"I will be merciful to their unrighteousness, and their sins
and their iniquities will I remember no more." (Hebrews 8:12.)
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But the scripture testifies, that Christ has asked this blessing by
his blood, when it says,
"This is my blood of the New Testament, which is shed for
many, for the remission of sins." (Matthew 26:28.)
The scripture also proves his having obtained such a blessing by
the discharge of the same office, in these words: "By his own blood Christ entered in
once into the holy place, HAVING OBTAINED eternal redemption for us." (Hebrews 9:12.)
It adds its testimony to the application, saying,
"In Christ WE HAVE REDEMPTION through his blood, the
forgiveness of sins, according to the riches of his grace." (Ephesians 1:7.)
(2.) This necessary blessing is succeeded by adoption into sons and by a right to
the heavenly inheritance: And we owe it to the Priesthood of Christ, that this blessing
was asked and obtained for us, as well as communicated to us. For he being the proper and
only begotten Son of the Father, and the sole heir of all his Father’s blessings, was
unwilling to enjoy such transcendent benefits alone, and desired to have co-heirs and
partners, whom he might anoint with the oil of his gladness, and might receive into a
participation of that inheritance. He made an offering, therefore, of his soul for sin,
that, the travail of his soul being finished, he might see his seed prolonged in their
days — the seed of God which might come into a participation with him both of name
and inheritance.
"He was made under the law, to redeem them that were under the
law, that we might receive THE ADOPTION OF SONS." (Galatians 4:5.)
According to the command of the Father, he asked, that the Heathen
might be given to him for an inheritance. By these acts, therefore, which are peculiar to
his priesthood, he asked for this right of adoption in behalf of his believing people, and
obtained it for the purpose of its being communicated to them, nay, in fact, he himself
became the donor.
"For to as many as believed on his name Christ gave power to
become the sons of God." (John 1:12.)
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Through him and in regard to him, God has adopted us for sons, who
are beloved in him the Son of his love. He, therefore, is the sole heir, by whose death
the inheritance comes to others; which circumstance was predicted by the perfidious
husbandmen, (Mark 12:7,) who, being Scribes and Pharisees, uttered at that time a
remarkable truth, although they were ignorant of such a great mystery.
(3.) But because it is impossible to obtain benefits of this magnitude except in
union with the High Priest himself, it was expected of him that he should ask and obtain
the gift of the HOLY SPIRIT, the bond of that union, and should pour it out on his own
people. But since the spirit of grace is the token as well as the testimony of the love of
God towards us, and the earnest of our inheritance, Christ could not ask this great gift
till a reconciliation had taken place, and to effect this was the duty of the priest.
When, therefore, this reconciliation was effected, he asked of his Father another
Comforter for his people, and his request was granted. Being elevated to the right hand of
God, he obtained this Paraclete promised in the terms of the sacerdotal covenant; and,
when he had procured this Spirit, he poured it out in a most copious manner on his
followers, as the scripture says,
"Therefore being by the right hand of God exalted, and having
received of the Father the promise of the Holy Ghost, he hath shed forth this which ye now
see and hear." (Acts 2:33.)
That the asking, the obtaining, and the communication of all these
blessings, have flowed from the functions of the priesthood, God has testified by a
certain seal of the greatest sanctity, when he constituted Christ the Testator of these
very blessings, which office embraces conjointly both the full possession of the good
things devised as legacies in the Will, and absolute authority over their distribution.
8. The THIRD FRUIT of Christ’s administration is the
institution of a new priesthood both eucharistic and regal, and our sanctification for the
purpose of performing its duties; for when a New Covenant was concluded, it was needful to
institute a new eucharistic priesthood, (because the old one had fallen into disuse,) and
to sanctify priests to fulfill its duties.
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(1.) Christ, by his own priesthood, completed such an institution; and he
sanctified us by a discharge of its functions. This was the order in which he instituted
it: First, he constituted us his debtors, and as bound to thanksgiving on account of the
immense benefits procured for us and bestowed upon us by his priesthood. Then he
instructed us how to offer sacrifices to God, our souls and bodies being sanctified and
consecrated by the sprinkling of his blood and by the unction of the Holy Spirit, that, if
they were offered as sacrifices to God, they might meet with acceptance. It was also his
care to have an altar erected in heaven before the throne of grace, which being sprinkled
with his own blood he consecrated to God, that the sacrifices of his faithful people,
being placed upon it, might continually appear before the face of the Majesty of heaven
and in presence of his throne. Lastly, he placed on that altar an eternal and
never-ceasing fire — the immeasurable favor of God, with which the sacrifices on that
altar might be kindled and reduced to ashes.
(2.) But it was also necessary that priests should be consecrated: the act of
consecration, therefore, was performed by Christ, as the Great High Priest, by his own
blood. St. John says, in the Apocalypse,
"He hath loved us, and washed us from our sins in his own
blood, and hath made us kings and priests unto God and his Father." (1:6.)
"Thou hast redeemed us to God by thy blood, out of every
kindred, and tongue, and people, and nation; and hast made us unto our God kings and
priests." (5:10.)
Not content to have us joint-heirs in the participation of his
inheritance, he willed that we should likewise partake of the same dignity as that which
he enjoyed. But he made us partners with him of that dignity in such a manner, as in the
mean time always to retain within himself the first place, "as Head of his body the
Church, the first-born among many brethren and the Great High Priest who presides over the
whole of the House of God." To Him, we, who are "born again," ought to
deliver our sacrifices, that by him they may be further offered to God, sprinkled and
perfumed with the grateful odor of his own expiatory sacrifice, and may thus through him
be rendered acceptable to the Father. For this cause, the Apostle says,
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"By him, therefore, let us offer the sacrifice of praise to
God continually, that is, the fruit of our lips, giving thanks to his name." (Hebrews
13:15.)
We are indeed, by his favor "a holy priesthood," to offer
up spiritual sacrifices; but those sacrifices are rendered "acceptable to God, only
by Jesus Christ." (1 Peter 2:5.) Not only was it his pleasure that we should be
partakers of this sacerdotal dignity, but likewise of the eternity attached to it, that we
also might execute the office of the priesthood after the order of Melchizedec, which by a
sacred oath was consecrated to immortality. For though, at the close of these ages of
time, Christ will not any longer perform the expiatory part of the priesthood, yet he will
forever discharge its eucharistic duties in our favor. These eucharistic duties we shall
also execute in him and through him, unless, in the midst of the enjoyment of the benefits
received by us from him, we should desire our memories no longer to retain the
recollection, that through him we obtained those blessings, and through him we have been
created priests to render due thanksgiving to God the chief Donor of all. But, since we
are not able to offer to God, so long as we remain in this mortal body, the sacrifices due
to him, except by the strenuous resistance which we offer to Satan, the world, sin, and
our own flesh, and through the victory which we obtain over them, (both of which are royal
acts,) and since, after this life, we shall execute the sacerdotal office, being elevated
with him on the throne of his Father, and having all our enemies subdued under us, he hath
therefore made us both kings and priests, yea "a royal priesthood" to our God,
that nothing might be found in the typical priesthood of Melchizedec, in the enjoyment of
which we should not equally participate.
4. The FOURTH, and last FRUIT of the Priesthood of Christ, proposed
to be noticed by us, is the act of bringing to God all the church of the faithful; which
is the end and completion of the three preceding effects. For with this intent the
covenant was contracted between God and men; with this intent the remission of sins, the
adoption of sons, and the Spirit of grace were conferred on the church; for this purpose
the new eucharistic and royal priesthood was instituted; that, being made priests and
kings, all the covenant people might be brought to their God. In most expressive language
the Apostle Peter ascribes this effect to the priesthood of Christ, in these words:
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"For Christ also hath once suffered for sins, the just for the
unjust, THAT HE MIGHT BRING US TO GOD." (1 Peter 3:18.)
The following are also the words of an Apostle concerning the same
act of bringing them to God:
"Then cometh the end, when he shall have delivered up the
kingdom to God, even the Father." (1 Corinthians 15:24)
In Isaiah’s prophecy it is said, "Behold I and the
children whom the Lord hath given me!" Let these words be considered as proceeding
out of the mouth of Christ, when he is bringing his children and addressing the Father;
not that they may be for signs and for wonders" to the people, but "a peculiar
treasure to the Lord."
Christ will therefore bring all his church, whom he hath redeemed
to himself by his own blood, that they may receive, from the hands of the Father of
infinite benignity, the heavenly inheritance which has been procured by his death,
promised in his word, and sealed by the Holy Spirit, and may enjoy it forever. He will
bring his priests, whom sprinkled with his blood, he hath sanctified unto God, that they
may serve him forever. He will bring his kings, that they may with God possess the kingdom
forever and ever: for in them, by the virtue of his Holy Spirit, he has subdued and
overcome Satan the Chief, and his auxiliaries, the world, sin, and their own flesh, yea,
and "death itself, the last enemy that shall be destroyed."
Christ will bring, and God even the Father will receive. He will
receive the church of Christ, and will command her as "the bride, the Lamb’s
wife," on her introduction into the celestial bride-chamber, to celebrate a perpetual
feast with the Lamb, that she may enjoy the most complete fruition of pleasure, in the
presence of the throne of his glory. He will receive the priests, and will clothe them
with the comely and beautiful garments of perfect holiness, that they may forever and ever
sing to God a new song of thanksgiving. And then he will receive the kings, and place them
on the throne of his Majesty, that they may with God and the Lamb obtain the kingdom and
may rule and reign forever.
These are the fruits and benefits which Christ, by the
administration of his priesthood, hath asked and obtained for us, and communicated to us.
Their
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dignity is undoubtedly great, and their utility immense. For what
could occur of a more agreeable nature to those who are "alienated from the life of
God, and strangers to the covenants of promise," (Ephesians 2:12,) than to be
received by God into the covenant of grace, and to be reckoned among his people? What
could afford greater pleasure to the consciences which were oppressed with the intolerable
burden of their sins, and fainting under the weight of the wrath of God, than the
remission and pardon of all their transgressions? What could prove more acceptable to men,
sons of the accursed earth, and to those who are devoted to hell, than to receive from God
the adoption of sons, and to be written in heaven? What greater pleasure could those enjoy
who he under the dominion of Satan and the tyranny of sin, than a freedom from such a
state of most horrid and miserable servitude, and a restoration to true liberty? What more
glorious than to be admitted into a participation of the Priesthood and of the Monarchy,
to be consecrated priests and kings to God, even royal priests and priestly kings? And,
lastly, what could be more desirable than to be brought to God, the Chief Good and the
Fountain of all happiness, that, in a beautiful and glorious state, we may spend with him
a whole eternity?
This priesthood was imposed by God himself, "with whom we have
to do," on Christ Jesus — the Son of God and the Son of man, our first-born
brother, formerly encompassed about with infirmities, tempted in all things, merciful,
holy, faithful, undefiled, and separate from sinners; and its imposition was accompanied
by a sacred oath, which it is not lawful to revoke. Let us, therefore, rely with assured
faith on this priesthood of Christ, entertaining no doubt that God hath ratified and
confirmed, is now ratifying and confirming, and will forever ratify and confirm all those
things which have been accomplished, are now accomplishing, and will continue even to the
consummation of this dispensation to be accomplished, on our account, by a High Priest
taken from among ourselves and placed in the Divine presence, having received in our
behalf an appointment from God, who himself chose him to that office. Since the same
Christ hath by the administration of his own priesthood obtained a perpetual expiation and
purgation of our sins, and eternal redemption, and hath erected a throne of grace for us
in heaven,
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"let us draw near [to this throne of grace] with a true heart
and in full assurance of faith, having our hearts sprinkled from an evil conscience,"
(Hebrews 10:22,)
"and our conscience purged from dead works," (9:14,)
assuredly concluding "that we shall obtain mercy, and find grace to help in time of
need." (4:16.)
LASTLY. Since, by the administration of this priesthood, so many
and such excellent benefits have been obtained and prepared for us of which we have
already received a part as "the first-fruits," and since we expect to reap in
heaven the choicest part of these benefits, and the whole of them in the mass, and that
most complete — what shall we render to our God for such a transcendent dignity? What
thanks shall we offer to Christ who is both our High Priest and the Lamb? "We will
take the cup of salvation, and call upon the name of the Lord." We will offer to God
"the calves of our lips," and will "present to him our bodies, souls, and
spirits, a living sacrifice, holy and acceptable." (Romans 12:1.) Even while
remaining in these lower regions, we will sing, with the four and twenty elders that stand
around the throne, this heavenly song to the God and Father of all:
"Thou art worthy, O Lord, to receive glory, and honor, and
power. For thou hast created all things, and for thy pleasure they are and were
created." (Revelation 4:11.)
To Christ our High Priest and the Lamb, we will, with the same
elders, chant the new song, saying,
"Thou art worthy to take the book, and to open the seals
thereof: for thou wast slain, and hast redeemed us to God by thy blood out of every
kindred, and tongue, and people, and nation; and hast made us unto our God kings and
priests: and we shall reign on the earth." (5:10.)
Unto both of them together we will unite with every creature in
singing, "BLESSING, AND HONOR, AND GLORY, AND MIGHT BE TO HIM WHO SITTETH UPON THE
THRONE, AND UNTO THE LAMB FOREVER AND EVER." I have finished.
After the Academic Act of his promotion to a Doctor’s degree
was completed, Arminius, according to the custom at Leyden, which still
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obtains in many Universities, briefly addressed the same audience
in the following manner:
Since the countenance necessary for the commencement of every
prosperous action proceeds from God, it is proper that in him also every one of our
actions should terminate. Since, therefore, his Divine clemency and benignity have
hitherto regarded us in a favorable light, and have granted to this our act the desired
success, let us render thanks to Him for such a great display of His benevolence, and
utter praise to His holy name. "O thou Omnipotent and Merciful God, the Father of our
Lord Jesus Christ, we give thanks to thee for thine infinite benefits conferred upon us
miserable sinners. But we would first praise thee for having willed that thy Son Jesus
Christ should be the victim and the price of redemption for our sins; that thou hast out
of the whole human race collected for thyself a church by thy word and Holy Spirit; that
thou hast snatched us also from the kingdom of darkness and of Satan, and hast translated
us into the kingdom of light and of thy Son; that thou hast called Holland, our pleasant
and delightful country, to know and confess thy Son and to enjoy communion with him; that
thou hast hitherto preserved this our native land in safety against the machinations and
assaults of a very powerful adversary; that thou hast instituted, in our renowned city,
this university as a seminary of true wisdom, piety and righteousness; and that thou hast
to this hour accompanied these scholastic exercises with thy favor. We entreat thee, O
holy and indulgent God, that thou wouldst forever continue to us these benefits; and do
not suffer us, by our ingratitude, to deserve at thy bands, to be deprived of them. But be
pleased rather to increase them, and to confirm the work which thou hast begun. Cause us
always to reflect with retentive minds on these things, and to utter eternal praises to
thy most holy name on account of them, through our Lord Jesus Christ. Amen."
I thank you, Doctor Francis Gomarus, and am grateful to you, most
illustrious man and very learned promoter, for this great privilege with which you have
invested one who is undeserving of it. I promise at all times to acknowledge with a
grateful mind this favor, and to strive that
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you may never have just cause to repent of having conferred this
honor upon me.
To you also, most noble Lord Rector, and to the very honorable the
Senate of the University, (unless I should desire to defile myself with the crime of an
ungrateful spirit,) I owe greater thanks than I am able to express, for the honorable
judgment which you have formed concerning me, and for your liberal testimony, which by no
deed of mine have I ever deserved. But I promise and bind myself to exert my powers to the
utmost, that I may not at any time be found to be entirely unworthy of it. If I thus exert
myself, I know that you will accept it as a payment in full of all the debt of gratitude
which you have a right to demand.
I now address you, most noble, honorable and famous men, to all and
to each of whom I confess myself to be greatly indebted for your continued and liberal
benevolence towards me, which you have abundantly demonstrated by your wish to honor this
our act with your most noble, honorable, famous and worthy presence. I would promise to
make you a requital at some future period, did not the feebleness of my powers shrink from
the magnitude of the undertaking implied in that expression, and did not the eminence of
your stations repress the attempt.
In the duty of returning thanks which I am now discharging, I must
not omit you, most noble and studious youths: For I owe this acknowledgment to your
partial and kind inclination to me, of which you have given a sufficiently exuberant
declaration in your honorable appearance and modest demeanor while you have been present
at this our act. I give my promise and solemn undertaking, that if an occasion hereafter
offer itself in which I can render myself serviceable to you, I will endeavor in every
capacity to compensate you for this your kind partiality. The occurrence of such an
opportunity is at once the object of my hopes and my wishes.
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