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Bibles 4 Troops

I still have a number of New Testaments with camoflague soft covers (just the right size for a BDU pocket).  I would enjoy sending them to your Marine, soldier, sailor, airman, coast guardsman - active, reserve, former, or retired.  Send me the individual's name and address at jwslider@aol.com and I shall send one as a sign of support.

This ministry is not political, it is pastoral.  The New Testaments were given to me by a retired Army First Sergeant.  There is no cost to you. 

Jacobus Arminius on the Efficacy of the Scriptures

When we treat on the force and efficacy of the word of God, whether spoken or written, we always append to it the principal and concurrent efficacy of the Holy Spirit. The object of this efficacy is man, but he must be considered either as the subject in whom the efficacy operates, or as the object about whom this efficacy exercises itself.

The subject of this efficacy in whom it operates, is man according to his understanding and his passions, and as being endowed with a capacity, either active or passive - according to his understanding, by which he is able to understand the meanings of the word, and to apprehend them as true and good for himself; and according to his passions, by which he is capable of being carried by his appetites to something true and good which is pointed out, to embrace it, and to repose in it. This efficacy is not only preparatory, by which the understanding and the passions are prepared to apprehend something else that is yet more true and good, and that is not comprised in the external word; but it is likewise perfective, by which the human understanding and affections are so perfected, that man cannot attain to an ulterior perfection in the present life. Therefore, we reject [the doctrine of] those who affirm that the Scriptures are a dead letter, and serve only to prepare a man, and to render him capable of receiving another inward word.

This efficacy is beautifully circumscribed in the Scriptures by three acts, each of which is two-fold - that of teaching what is true, and of confuting what is false; that of exhorting to what is good, dissuading from what is evil, and of reproving if any thing has been done beyond or contrary to one's duty; and that of administering consolation to a contrite spirit, and of denouncing threats against a lofty spirit. The object of this efficacy, about which it exercises itself, is the same man, placed before the tribunal of divine justice, that, according to this word, he [reporter] may bear away from it a sentence either of justification or of condemnation.

Jacobus Arminius on the Meaning and Interpretation of the Holy Scriptures

The legitimate and genuine sense of the holy Scriptures is, that which the Holy Ghost, the author of them, intended, and which is collected from the words themselves, whether they be received in their proper or in their figurative signification; that is, it is the grammatical sense, as it is called. From this sense, alone, efficacious arguments may be sought for the proof of doctrines. 

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

From these meanings, that which is called "the ethiological" and "the tropological" do not differ, since the former of them renders the cause of the grammatical sense, and the latter contains an accommodation of it to the circumstances of persons, place, time, &c. The interpretation of Scripture has respect both to its words and to its sense or meaning. 

The interpretation of its words is either that of single words, or of many words combined; and both of these methods constitute either a translation of the words into another language, or an explanation [or paraphrase] through other words of the same language. Let translation be so restricted, that, if the original word has any ambiguity, the word into which it is translated may retain it: or, if that cannot be done, let it have something equivalent by being noted in the margin. In the explanation [or paraphrase] which shall be made by other words, endeavours must be used that explanatory words be sought from the Scriptures themselves. For this purpose, attention to the synonymy and phraseology will be exceedingly useful.

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

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

But the authority of no one is so great, whether it be that of an individual or of a church, as to be able to obtrude his own interpretation on the people as the authentic one. From this affirmation however, by way of eminence, we except the prophets and the apostles. For such interpretation is always subjected to the judgment of him to whom it is proposed, to this extent -- that he is bound to receive it, only so far as it is confirmed by strength of arguments. For this reason, neither the agreement of the fathers, which can, with difficulty, be demonstrated, nor the authority of the Roman pontiff, ought to be received as the rule of interpretation. We do not wish to introduce unbounded license, by which it may be allowable to any person, whether a public interpreter of Scripture or a private individual, to reject, without cause, any interpretations whatsoever, whether made by one prophet, or by more; but we desire the liberty of prophesying [or public expounding] to be preserved entire and unimpaired in the church. This liberty, itself, however, we subject to the judgment of God, as possessing the power of life and death, and to that of the church, or of her prelates who are endowed with the power of binding and loosing.

Jacobus Arminius on the Perspicuity [Clarity] of the Scriptures

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

That perspicuity is a quality which agrees with the Scriptures, is proved from its cause and its end. In cause, we consider the wisdom and goodness of the author, who, according to his wisdom knew, and according to his goodness willed, clearly and well to enunciate or declare the meanings of his own mind. In the end is the duty of those to whom the Scriptures are directed, and who, through the decree of God, cannot attain to salvation without this knowledge.

This perspicuity comes distinctly to be considered both with regard to its object and its subject. For all things [in the Scriptures] are not equally perspicuous, nor is every thing alike perspicuous to all persons; but in the epistle of St. Paul, some things occur which "are hard to be understood;" and "the gospel is hid, or concealed, to them who are lost, in whom the god of this world hath blinded the minds of them who believe not." But those senses or meanings, the knowledge and belief of which are simply necessary to salvation, are revealed in the Scriptures with such plainness, that they can be perceived even by the most simple of mankind, provided they be able duly to exercise their reason. But they are perspicuous to those alone who, being illuminated by the light of the Holy Spirit, have eyes to see, and a mind to understand and discern. For any colour whatever, though sufficiently illuminated by the light, is not seen except by the eye which is endued with the power of seeing, as with an inward light.

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

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

Jacobus Arminius on the Perfection of Scriptures

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

We likewise affirm, that in the latter ages no doctrine necessary to salvation has been deduced from these Scriptures which was not explicitly known and believed from the very commencement of the Christian church. For, from the time of Christ's ascent into heaven, the church of God was in an adult state, being capable indeed of increasing in the knowledge and belief of things necessary to salvation, but not capable of receiving accessions of new articles; that is, she was capable of increase in that faith by which the articles of religion are believed, but not in that faith which is the subject of belief.

Whatever additions have since been made, they obtain only the rank of interpretations and proofs, which ought themselves not to be at variance with the Scriptures, but to be deduced from them; otherwise, no authority is due to them, but they should rather be considered as allied to error; for the perfection, not only of the propositions, but likewise of the explanations and proofs which are comprised in the Scriptures, is very great.  But the most compendious way of forming a judgment about any enunciation or proposition, is, to discern whether its subject and predicate be either expressly or with equal force contained in them, that proposition may be rejected at least as not necessary to salvation, without any detriment to one's salvation. But the predicate may be of such a kind, that, when ascribed to this subject, it cannot be received without detriment to the salvation. For instance, "The Roman pontiff is the head of the church;" [or] "The virgin Mary is the mediatrix of grace."

Jacobus Arminius on the Authority and Certainty of the Holy Scriptures

The authority of the word of God, which is comprised in the Scriptures of the Old and New Testament, lies both in the veracity of the whole narration, and of all the declarations, whether they be those about things past, about things present, or about those which are to come, and in the power of the commands and prohibitions, which are contained in the divine word. Both of these kinds of authority can depend on no other than on God, who is the principal author of this word, both because he is truth without suspicion of falsehood, and because he is of power invincible.

On this account, the knowledge alone that this word is divine, is obligatory on our belief and obedience; and so strongly is it binding, that this obligation can be augmented by no external authority. In what manner or respect soever the church may be contemplated, she can do nothing to confirm this authority; for she, also, is indebted to this word for all her own authority; and she is not a church unless she have previously exercised faith in this word as being divine, and have engaged to obey it. Wherefore, in any way to suspend the authority of the Scriptures on the church, is to deny that God is of sufficient veracity and supreme power, and that the church herself is a church.

But it is proved by various methods, that this word has a divine origin, either by signs employed for the enunciation or declaration of the word, such as miracles, predictions and divine appearances -- by arguments engrafted on the word itself, such as the matters which it contains, the style and character of the discourse, the agreements between all the parts and each of them, and the efficacy of the word itself; and by the inward testification or witness of God himself by his Holy Spirit. To all these, we add a secondary proof -- the testimony of those persons who have received this word as divine. The force and efficacy of this last testimony is entirely human, and is of importance equal to the quantum of wisdom, probity and constancy possessed by the witnesses. And on this account the authority of the church can make no other kind of faith than that which is human, but which may be preparatory to the production of faith divine. The testimony of the church, therefore, is not the only thing by which the certainty of the Scriptures is confirmed to us; indeed it is not the principle thing; nay, it is the weakest of all those which are adduced in confirmation.

No arguments can be invented for establishing the divinity of any word, which do not belong by most equitable reason to this word; and, on the other hand, it is impossible any arguments can be devised which may conduce even by a probable reason to destroy the divinity of this word. Though it be not absolutely necessary to salvation to believe that this or that book is the work of the author whose title it bears; yet this fact may be established by surer arguments than are those which claim the authorship of any other work for the writer.

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

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

To affirm "that the authority of the Scriptures depends upon the church, because the church is more ancient than the Scriptures," is a falsehood, a foolish speech, an implication of manifold contradictions and blasphemy. The authority of the Roman pontiff to bear witness to the divinity of the Scriptures, is less than that of any bishop who is wiser and better than he, and possessed of greater constancy.