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AN EXAMINATION,

BY

REV. JAMES ARMINIUS, D. D.,

OF A

TREATISE, CONCERNING THE

ORDER AND MODE OF PREDESTINATION

AND THE

AMPLITUDE OF DIVINE GRACE,

BY

REV. WILLIAM PERKINS, D. D.,

A THEOLOGICAL WRITER OF ENGLAND.

ALSO, AN

ANALYSIS OF THE NINTH CHAPTER

OF THE EPISTLE TO THE ROMANS.

AN EXAMINATION

OF THE

TREATISE OF WILLIAM PERKINS

CONCERNING THE

ORDER AND MODE CF PREDESTINATION.

PART I.

William Perkins, D. D., Fellow of Christ's College, Cambridge, was a Theological writer at the close of the sixteenth century. As will be seen from the following strictures on one of his treatises, he advocated views highly Calvinistic. The following "Examination, &c," was written by Arminius, in 1602.

REVEREND SIR, AND BELOVED BROTHER IN CHRIST,

While I was lately, and with eagerness, examining a certain library, abundantly supplied with recently published books, a pamphlet presented itself to me, entitled "A Christian and Perspicuous Discourse concerning the Order and Mode of Predestination, and the extent of Divine Grace." When I observed that it bore your name, which was already well known to me by previously published works of a high character, I thought that I must diligently read and consider it, and see whether you, who are devoted to the most accurate learning, could remove, in that work, the difficulties which have long disquieted my mind. I, therefore, read it once and again, with impartiality, as far as I could, and with candor, as you desire. But, in reading, I perceived that all my difficulties were not removed by your work, while I thought that some things, written by you, deserved to be examined in the light of truth. Accordingly, I judged it not improper to commence

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VOL. III.

a friendly discussion with you concerning your treatise. This I do, with the greater freedom and confidence, because, in the second page of your pamphlet, you say, to the encouragement of my mind, that you "have written these things, that, by those devoted to theological investigation"-among whom I willingly reckon myself" they may be read without prejudice or acerbity of mind, duly weighed, and judged by the pure word of God." This I undertake, and pledge myself to do according to my ability; asking of you that in return, you will, with the same disposition, read my remarks, weigh them, and examine and judge them by the rule of the same Scriptures. May God grant that we all may fully agree, in those things which are necessary to His glory, and to the salvation of the church; and that, in other things, if there can not be harmony of opinions, there may at least be harmony of feelings, and that we may "keep the unity of the Spirit in the bond of peace."

With this desire, then, expressed at the beginning of our discussion, I enter on the subject itself, following in the track, which, in your writing, you have pursued before me. I will commence with your "Epistle to the Reader," and then proceed, with the divine help, to the treatise itself.

EXAMINATION OF THE EPISTLE.

In your Epistle to the Reader, you lay down two fundamental principles, on which this doctrine of Predestination and Divine Grace, can and must be built. The first is "the written word of God;" the second "the common ideas, and the principles which God has infused into the minds of men," I have no opposition to make at this point, only let this be added, that, when, on account of the darkness of our minds, and the weakness and diversity of the human judgment (which you regret), it is not possible for us to agree concerning these matters, we must recur, for definite and final decision, to that which is first and equivalent to all other things-the word of God.

Of the first principle,* laid down by you, I remark that it is true; but care must be used, lest any thing, which is not in accordance with human judgment, should be attributed to God, and defended as just, on the consideration that it is declared to be unjust by corrupt human judgment; unless it can be made clear, by a conclusive argument, that it is suitably ascribed to the Deity. For, it is sufficient, for the sake of referring any action or work to God, to say that He has justly performed it; though, from the antecedent, God has done this, will follow, of necessity, the consequent, therefore, it is just.

Of the second;+-I concede that it is true. For He is the first cause, and the cause of causes, who, from the foreseen free act of rational creatures, takes occasion to make any decree, and to establish a certain order in events; which decree He would not have made, and which order He would not have established, if the free second causes had acted otherwise. The Apostle says, "the creature was made subject to vanity, not willingly, but by reason of Him who hath subjected the same,” (Rom. viii, 20.) To this vanity the creature would not have been subject ed, if he, for whose sake it was created by God, had remained in his original integrity. The decree, in reference to sending Christ into the world, depends on the foresight of the fall; for he is "the Lamb of God, which taketh away the sin of the world," (John i, 29.) He "was made a little lower than the angels, for the suffering of death," (Heb. ii, 9); "as the children are partakers of flesh and blood, he also himself likewise took part of the same; that through death he might destroy him that had the power of death, that is, the devil,” (Heb. ii, 14.) He was constituted a "high priest, ordained for men, that he might offer both gifts and sacrifices for sins," (Heb. v, 1.)

The decrees of God, by which He ordains to punish His creatures, are universally on this principle, according to the Scriptures: "That be far from thee to do after this manner, to slay the righteous with the wicked: shall not the Judge of

*God is always just, though men may not understand how He is just.

+God is not governed by second causes; much less does He depend on them. He justly ordains them, even when they act unjustly.

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