From the

revelation which has been made of this doctrine. word of this revelation alone, let us learn the wisdom of endeavoring, by an ardent desire and in an unwearied course, to attain unto that ultimate design which ought to be our constant aim-that most blessed end of our union with God and Christ. Let us never indulge in any doubts concerning the truth of this revelation; but, "the full assurance of faith being impressed upon our minds and hearts by the inspiration and sealing of the Holy Spirit, let us adhere to this word, "till [at length] we all come in the unity of the faith and of the knowledge of the Son of God, unto i perfect man, unto the measure of the stature of the fullness of Christ." (Ephes. iv, 13.) I most humbly supplicate and entreat God our merciful Father, that he would be pleased to grant this great blessing to us, through the Son of his love, and by the communication of his Holy Spirit. And to him be ascribed all praise, and honor, and glory, forever and ever. Amen.

10

VOL. I.

ORATION V.

ON RECONCILING RELIGIOUS DISSENSIONS AMONG CHRISTIANS.

Delivered on the eighth of February, 1606, when Arminius resigned the Annual office of Rector of the University.

NEVER Since the first entrance of sin into the world, have there been any ages so happy as not to be disturbed by the occurrence of some evil or other; and, on the contrary, there has been no age so embittered with calamities, as not to have had a sweet admixture of some good, by the presence of the divine benevolence renewed towards mankind. The experience of all ages bears witness to the truth of this observation; and it is taught by the individual history of every nation. If, from a diligent consideration of these different histories and a comparison between them, any person should think fit to draw a parallel of the blessings and of the calamities which have either occurred at one and the same period, or which have succeeded each other, he would in reality be enabled to contemplate, as in a mirror of the greatest clearness and brilliancy, how the BENIGNITY of God has at all times contended with his JUST SEVERITY, and what a conflict the GOODNESS OF THE DEITY has always maintained with the PERVERSITY OF MEN. Of this a fair specimen is afforded to us in the passing events of our own age, within that part of Christendom with which

we are more immediately acquainted. To demonstrate this, I do not deem it necessary to recount all the EVILS which have rushed, like an overwhelming inundation, upon the century which has been just completed: for their infinity would render such an attempt difficult and almost impossible. Neither do I think it necessary, to enumerate, in a particular manner, the BLESSINGS by which those evils have been somewhat mitigated.

To confirm this truth, it will be abundantly sufficient to mention one very remarkable BLESSING, and one EVIL of great magnitude and directly opposed to that blessing. This BLESSING is, that the Divine clemency irradiates our part of the world by the illustrious light of his sacred truth, and enlightens it with the knowledge of true religion, or Christianity. The EVIL opposed to it is, that either human ignorance or human perversity deteriorates and corrupts the clear light of this Divine truth, by aspersing and beclouding it with the blackest errors; creates separation and division among those who have devoted themselves exclusively to the service of religion; and severs them into parties, and even into shreds of parties, in direct contradiction to the nature and genius of Christianity, whose Author is called the "Prince of peace," its doctrine "the Gospel of peace," and its professors "the Sons of peace." The very foundation of it is an act of pacification concluded between God and men, and ratified by the blood of the Prince of peace. The precepts inculcated in each of its pages, are concerning peace and concord; its fruits are "righteousness, peace, and joy in the Holy Ghost;" and its end is peace and eternal tranquility. But although the light from this torch of truth, which is diffused through the Christian world, affords no small refreshment to my mind; and although a view of that clearer light which shines among the Churches that profess to have been REFORMED FROM POPERY, is most exhilarating; yet I cannot dissemble the intense grief which I feel at my heart on account of that religious discord which has been festering like a gangrene, and pervading the whole of Christianity: Unhappily, its devastations have not terminated. In this unfeigned feeling of deep regret, I think, all those who love Christ and his Church, will partake with

me; unless they possess hearts of greater hardness than Parian marble, and bowels secured from compassionate attacks by a rigidity stronger than that of the oak, and by defences more impregnable than those of triple brass.

This is the cause which has incited me to offer a few remarks on religious dissensions in the Christian world; for, according to that common proverb, "Whenever a man feels any pain, his hand is almost spontaneously moved to the part affected." This, therefore, is the subject which I propose to introduce to the notice of the present celebrated assembly, in which the province has been awarded to me, of delivering an oration at this Academic Festival, according to an established and laudable custom. I shall confine myself to three particulars In the first place, I will give a dissertation on THIS DISCORD ITSELF and THE EVILS WHICH SPRING FROM IT. I will then shew ITS CAUSES; and, lastly, ris REMEDIES.

The first particular includes within itself the NECESSITY of removing such a great evil; and the last prescribes the MANNER in which it may be removed, to which the middle particular materially contributes. The union of the whole together explains and justifies the nature of the design which I have now undertaken.

I humbly pray and entreat the God of peace, that he will, by his Spirit of truth and peace, be present with me while engaged in speaking; and that he will govern my mind and direct my tongue, that I may utter such things as may be pleasing to him and salutary to the Church of Christ, for the glory of his name and our mutual instruction.

I likewise prefer a request to you, my very famous and accomplished hearers, that you will deign to grant me your favorable attention, while I glance at each of these particulars with much brevity, and discharge the office of a director to you rather than that of an orator, lest I trespass on your patience.

I. UNION is a great good: it is indeed the chief good and therefore the only one, whether we separately consider each thing of which it is composed, or more of them contained together by a certain social tie or relation between themselves.

For all things together, and each thing separately, are what they are by that very thing by which they are one; and, by this union, they are preserved in what they really are. And, if they have need and are capable of further perfection, they are, by the same union, still more strengthened, increased, and perfected, until they attain to the utmost boundary prescribed to them by nature or by grace, or by God the Author of both grace and nature. Of such certainty is this truth, that even the blessedness of God consists in that union by which He is ONE and always present with himself, and having all things belonging to him present together with him. Nothing, therefore, can be more agreeable or desirable than UNION, whether viewed in reference to single things or to the whole together; nothing can be more noxious and detestable than DISSENSION, by which all things begin at first to decline from their own condition, are afterwards diminished by degrees, and, at length, perish. But as there are differences of GOOD, So are there likewise of UNION. More excellent than another is that good which in its own nature obtains the pre-eminence above the other, on account of its being more general and durable, and on account of its approaching more nearly to the CHIEF GOOD. In like manner that union is also more excellent which consists of a thing of greater excellence, belongs to many, is more durable and unites itself most intimately with the Deity, The union of true religion is, therefore, one of the greatest excellence.

But as those evil things which are opposed to the good things of greatest excellence, are the very worst of their kind, so no discord is more shocking and hideous than that about religion. The truth of this remark is confirmed by the inward nature of this discord; and it is further manifested most clearly by the effects which proceed from it.

1. We shall see its NATURE (1.) in the object of discord, (2.) in the ready inclination for this object, which is evinced by the discordant partizans, (3.) in its extensive range, and (4.) its long continuance.

(1.) The Christian Religion is the OBJECT of this discord or