The Anatomy of Arminianism, Chapter 1 – Chapter 2
CHAP. I.
How ſoberly we are to deale in this Argument.
IF in any other Argument eſpecially in this which we are to treate of, that rule of Saint Paul is to be kept; Rom. 12.3.that no man be wiſe aboue that he ought, but that he be wiſe vntounto ſobriety. For God hath put a great miſt ouer the ſecrets of his wiſedome, into which it is a ſinne to ruſh, leſt while wee ſearch into his Maieſty, we be ouerpreſſed by his glory: Prou 25.27.It is better to vnderſtand things that are ſafe, then things that are high; and to keepe Gods commandements, then to pry into his counſels. This curioſity hath vndone mankinde. Adam, whileſt he would be like God in the knowledge of good and euill, loſt his good, and learned euill to his loſſe, being puniſhed. Hence Hereſies hauehave beene bred, whileſt men, violently carried with the itching of their owne wit, runne out beyond the bounds of Gods word. Hence hauehave proceeded thoſe troubles which Sathan hath ſtirred vp in this age (which is as fertill of diſputes, as it is barren of piety:) hauing vſed therto men, who by their lewd wit and raſh preſumption, daring to call God to account, and to preſcribe lawes to him, hauehave greatly afflicted the moſt flouriſhing Churches of the low-Countries. Moſt ſafe therefore it is to follow God as our guide, to vnderſtand ſo much as hee hath made manifeſt to vsus in his word, to command ſilence to our ſelues, where God himſelfe ſpeaketh not. But we muſt hauehave a very great care, leaſt we patronize and maintaine the wiſdome and prouidence of God, with the damage of his iuſtice: and againe, leſt while we defend his iuſtice, wee put out the eyes of his prouidence. God is not to be thought vniuſt, if hee doe any thing that doth not eueryevery way anſwere to the rules we hauehave conceiued in our owne mindes. Theſe two things are ſeriouſly to be auoided, as two fatall and dangerous rockes; and yet it is farre worſe to ſet on God the marke of iniuſtice, then to place limits to his prouidence. For with leſſe perill is God made a careleſſe ſpectator and beholder of ſinne, then if he be beleeued to be the author and incitor to ſinne. Neither is there any more capitall miſchiefe, then to tranſferre on God the cauſe of mans wickedneſſe. For thus it comes to paſſ, that men hauing broken their bars, doe ſcot free commit all riot, as hauing God the patron and author of their wickedneſſe.
And yet to reſtraine curioſitie, and to ſtrike our mindes with a religious feare, the conſideration of our owne meaneneſſe being compared to the diuine maieſtie, is much profitable. For if any of vsus ſhould cruſh to death an Ant with his foot, no man would lay to his charge an action of iniuſtice for it, although the Ant hath not offended him, although he hath not giuen life to the Ant, although he hath deſtroyed anothers worke, which cannot be reſtored by man, and although betweene man and it, there is no infinite inequality, but a kinde of certaine and finite proportion. But man hath grieuouſly offended God, and yet God hath giuen life to man, and there is no proportion betweene God and man, but as infinite a diſtance, as betweene a finite and infinite thing. If therefore God ſhall cruſh thoſe ſinfull men, which he is able to ſaue; if patiently tolerating the veſſels of anger, he ſhall make them the matter of his glory, ſhall any man expoſtulate with God, or thinke goodneſſe wanting in him, or accuſe his iuſtice?
CHAP. 2.
That we are not therefore altogether to abſtaine from the doctrine of Prouidence and Pre…eſtination, although ſome abuſe it to curioſity and impiety. And whereto it is profitable.
THere are ſome who being weary of the contentions which proceede from the doctrine of Prouidence and Predeſtination, doe thinke that it is moſt ſafe for the peace of the Church and quiet of conſcience, not to touch theſe queſtions, nor to ſpeake any words of them to the people, to be ſuggeſted into them: ſeeing that by theſe ſpeeches ſcruples are faſtned in mens mindes, doubtings are bred, and the faith of the weake is ſhaken. Let the people be taught, (ſay they,) not what God doth or decreeth, but what he would hauehave to be done by vsus: let the doctrine of good Workes be inſtilled into their minds, and the ſecrets of Election and Reprobation left to God.
Surely this ſpeech ſauoureth more of honeſty, then truth. For theſe men while they make ſhew of the ſtudy of piety, and louelove of concord; they doe ſecretly accuſe Chriſt and his Apoſtles of imprudency and indiſcretion, becauſe they ſo often beate vponupon the doctrine of Election, in the new Teſtament. And while they are held with a prepoſterous religion, they are the authors, that the Paſtours of the Church cut away a portion from the word of God; neither doe they propound to the people the intire Doctrine of the Goſpell. And whileſt in a voluntary ignorance they affect the praiſe of modeſty, they require diſcretion in God himſelfe.
And what ſhall we ſay to this; that without this Doctrine, due honour cannot be giuen to God, nor our faith made ſtable? For by the Doctrine of Predeſtination, that immeaſurable heape of the goodneſſe and louelove of God towards vsus, by which he loued vsus and reſpected vsus, before the foundations of the world were laid, doth enter into our mindes. Alſo whatſouer light or grace God doth meaſure to vsus, is acknowledged to be a riuer flowing from that eternall louelove. By this doctrine mans merits doe fall to the ground; and the imaginary faculty of free-will in things pertaining to ſaluation, doth vaniſh away. The confidence of our ſaluation will alſo ſtagger, vnleſſe it be vpholden by the immutable decree of God, and not by mans free-will. This doctrine alſo is a great lightning of our ſorrowes, and mittigation of all bitterneſſe: while we conſider that all things, euen thoſe that are moſt grieuous, turne to the good of them, who are called by the purpoſe of God. Neither is there any more forcible inſtigation to good workes, then the acknowledgement of that eternall louelove, wherewith God, in Chriſt, hath loued vsus before all worlds. Finally, by this doctrine we are taught to ſearch into our ſelues and to try our owne conſciences, to finde in vsus, and to ſtirre vp the teſtimonies of our election; knowing that our owne endeauour and care ought to further the election of God, and that by the way of hell, that is, by impenitency and vnbeliefe, it is impoſſible to come to heauen.
This Doctrine therefore, the Scripture being our guide, may profitably be propounded, ſo we keepe mediocrity betweene affected ignorance, and raſh curioſity; and follow ſuch a moderation, that while we doe auoide things vnlawfull, we doe not abſtaine from thoſe that are lawfull.
In this worke we hauehave to doe with men which offend both wayes, and doe runne vponupon either extremity: For if any one, Arminius doth breake into the ſecrets of God, and doth with a ſcrupulous curioſity cut into peeces the decree of Election; and yet the ſame man doth extenuate the whole doctrine of Election, as a thing, which if it were not knowne; Gods louelove by it would not be diminiſhed towards vsus, nor any iniury done to his grace: They which denie this election (ſaith he) denie that which is true, In Perkin. Pag. 84.but without any wrong to the grace or mercy of God.