It was at this time of confusion Grotius was nominated Pensionary of Rotterdam, and ordered to go over into England. It is imagined[73] he had secret instructions to get the King and the principal divines of the kingdom to favour the Arminians, and approve of the States conduct. He had several conferences with his Majesty on that subject. At his return to Holland he found the divisions increased. Barnevelt and he had the direction of the States proceedings in this matter; and he was appointed to draw up an edict which might restore tranquility. It was approved by the States, and is as follows.
FOOTNOTES:
[72] Grot. Apolog. Cap. 9.
[73] Le Vassor, L. 4. p. 477.
[IV.] "Whereas great dissentions and disputes have arisen in the Churches of this Country, on occasion of different explanations of some passages of Holy Writ, which speak of Predestination and what relates to it; and these contentions having been carried on with so much heat, that some Divines have been accused of teaching directly, or at least indirectly, that God has created some men to damn them; that he has laid certain men under a necessity of sinning; that he invites some men to salvation to whom he has resolved to deny it; other Divines are also charged with believing that mens natural strength or works may operate their salvation. Now these doctrines tending to the dishonour of God and the Christian reformation, and being contrary to our sentiments, it has appeared to us highly necessary, from a regard to the honour and glory of God, and for the peace and harmony of the state, to condemn them. For these causes, after having weighed the matter, and long examined it with much conscience and circumspection, employing the authority which belongs to us as rightful Sovereign, and agreeable to the example of the Kings, Princes, and Cities which have embraced the Reformation, we have ordained, and by these presents ordain, that in the interpretation of the passages of Scripture above-mentioned every one give diligent heed to the admonition of St. Paul, who teaches that no one should desire to know more than he ought; but to think soberly, according as God has dealt to every man the measure of faith; and agreeable to what the Holy Scriptures every-where set forth, that salvation is of God alone, but our destruction is of ourselves. Wherefore in the explanation of the Scripture, as often as occasion shall offer, the Pastors shall declare to the people, and instil into the minds of all under their care, that men are not indebted for the beginning, the progress, and the completion of their salvation, and even of faith, to their natural strength, or works, but to the sole grace of God in Jesus Christ our Saviour; that we have not merited it; that God has created no man to damn him; that God has not laid us under a necessity of sinning, and that he invites no man to be saved, to whom he has resolved to deny salvation. And, though in the universities, in conversation, and in those places where the Scriptures are expounded, passages may be treated of which relate to predestination and what depends on it, and it may come to pass, as hath happened formerly, and in our own times, to learned and good men, that persons may give into these extremes and absurdities which we disapprove and have forbidden; our will is, that they be not proposed publicly from the pulpit to the people. But as to those who in relation to such passages only believe and teach that God hath from all eternity chosen to salvation, from the mere motion of his will, through Jesus Christ our Saviour and Redeemer, those who by grace which they have not merited, and by the operation of the Holy Spirit, believe in Jesus Christ our Lord, and by free grace given them persevere in the faith to the end, we will that they be not molested on that account, nor pressed to embrace other sentiments, or teach other doctrine; for we judge these truths sufficient for salvation; and proper for the instruction of Christians. We moreover ordain, that all Pastors, in expounding the other articles of the Christian faith, make use of explanations agreeable to the word of God, to what is commonly received in the reformed churches, and what has been taught in those of this country, which we have maintained and protected, and now maintain and protect; that they exercise Christian charity; and that they avoid greater divisions: for in this manner, we judge, they ought to act for the good of the State and the Church, and the restoration of her tranquility."
This Edict was too favourable to the Arminians not to give great offence to the Contra-Remonstrants. They complained that it misrepresented their sentiments[74] in order to render them odious, and that not only it wanted the approbation of the Cities, but had not even been sent to them: from whence they concluded that no regard was to be paid to it.
The States were very desirous that the King of Great Britain and the English Bishops should be satisfied with the manner in which they had explained themselves in the Edict: they were the more anxious as they had reason to believe James unfavourable to the Arminians[75]. However the King, the Archbishop of Canterbury, and the Bishops of England allowed the doctrine of the Edict to be orthodox, and equally distant from Manicheism and Pelagianism: the only thing which gave the King some pain, was, to see the Civil Magistrate assume a right of making decrees in matters of religion[76].
FOOTNOTES:
[74] Vossius, Ep. 3. p. 5. Pres. Vir. Epist. p. 388.
[75] Ep. Casaub. 933. Grot. Apolog. C. 6. Ep. Gr. 28, 29.