The anatomy of Arminianisme: or The opening of the controuersies lately handled in the Low-Countryes, concerning the doctrine of prouidence, of predestination, of the death of Christ, of nature and grace. By Peter Moulin, pastor of the church at Paris. Carefully translated out of the originall Latine copy

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The anatomy of Arminianisme: or The opening of the controuersies lately handled in the Low-Countryes, concerning the doctrine of prouidence, of predestination, of the death of Christ, of nature and grace. By Peter Moulin, pastor of the church at Paris. Carefully translated out of the originall Latine copy
Du Moulin, Pierre, 1568-1658.
London :: Printed by T[homas] S[nodham] for Nathaniel Newbery, and are to be sold at the signe of the Starre vnder Saint Peters Church in Cornehill, and in Popes head Alley,

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Subject terms
Synod of Dort (1618-1619) -- Early works to 1800.
Arminianism -- Early works to 1800.
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"The anatomy of Arminianisme: or The opening of the controuersies lately handled in the Low-Countryes, concerning the doctrine of prouidence, of predestination, of the death of Christ, of nature and grace. By Peter Moulin, pastor of the church at Paris. Carefully translated out of the originall Latine copy." In the digital collection Early English Books Online 2. University of Michigan Library Digital Collections. Accessed May 26, 2024.



Whether God loue all men equally, and doth alike desire the saluation of all.

I. THe question whereby it is demanded whether God doth equally loue all men, and so desire their saluation, is an addition to the former question, and doth depend on it: For if remis∣sion of sinnes and saluation are not purchased for all men by the death of Christ, it is plaine that all men are not equally loued by God: wherefore these inno∣uators doe defend themselues in either question, by the same places of Scripture. These are the words of Arnoldus, pag. 379 God, in a generall will and affection, doth equally desire the saluation of all men. Greuinchoui∣us, pag. 335. doth consent to this: The will of God, and

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his affection of sauing men, is equall towards all. For in that series and order of the foure decrees, in which they comprehend the whole doctrine of Predesti∣nation, this is the third; that God decreed to ad∣minister to all men sufficient meanes to faith and re∣pentance.

But I suppose that these things are affirmed by them, not because they beleeue, and seriously thinke so, but that they might maintaine their other opini∣ons, which cannot stand, if this opinion fall: for they doe openly repugne the Scripture, experience, yea, and themselues.

II. Which before we demonstrate, the reader is to be admonished, that loue in God is not an affection, nor passion, nor inclination of the minde, nor any de∣sire; for God is not touched by these passions, as be∣ing impassible, and not subiect to affections: But as God is said then to be angry or to hate, when he will punish or destroy; so loue in God is a eertaine and sure will of doing good to the creature. Whence it commeth to passe, that hee may rightly be said to be loued by God, to whom hee hath giuen or hath de∣creed to giue more and better good things.

III. This difference is manifestly seene, not one∣ly betweene the good and the euill, but also betweene good men themselues, to some one of whom God hath giuen more vnderstanding, and doth measure out his spirit in a larger & greater measure; but to ano∣ther more sparingly, and as it were with a striked mea∣sure: to one he giueth two talents, to another fiue, according to his owne good pleasure: Not onely gi∣uing many things to the best men, but also making

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them better, while hee giueth them many things.

IV. And here I cannot but meruaile, with what face Greuinchouius, pag. 335. dares to say, that God gaue fie talents to one, in the hope of receiuing more gaine from him then the other; as if hope, or feare, or gaine, could happen to God: or as if he, who so carefully encreased his estate by the fiue talents put out to vsury, had not from God the will and power of imploying them so happily. God is vnaptly said to hope for that which himselfe is to worke. These subtill men are wont to say, when they are vrged, that these things are spo∣ken by an Anthropopathy to mans capacity; but in the meane while, they abuse these improper words, to bring in their owne speculations, and to build vp their owne opinions. In preaching and speaking to the people, this impropriety of speech is to be borne with, but not in disputing, and when the importance of truth is to be considered and weighed.

V. Concerning this inequality of the gifts of God, I would haue the Arminians shew me, why God hath giuen more gifts to Paul, then to Marke or Cleophas, that were otherwise holy and good men: Was it be∣cause Saint Paul before his conuersion, was more in∣clined to the faith of Christ, and better affected then they? Or because Paul vsed that common and gene∣rall grace, which happeneth euen to the reprobates, better then Marke? These are trifles; for there was then none more deadly enemie to the name of Christ, then Paul. What then was the cause? why, because it so seemed good to God, who doth with his owne what he will; and who in distributing the gifts of the holy Ghost doth not follow an Arithmeticall or Geo∣metricall

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proportion; for he doth giue vnequall good things to them that are equally euill, according to his owne pleasure, as being a debtor to no man, nor sub∣iect to any Law.

VI. But the difference and inequality of the loue of God, will more clearely appeare, if those whom God doth call by his word, and to whom he doth giue the spirit of adoption, and faith, and by them saluati∣on, be compared with other men: Many (saith Christ, Mat. 22.4.) are called, few chosen. Behold here three sorts of men: some that are not called; some that are called, and not elected; some that are called and e∣lected: all which, that they are confusedly and equal∣ly loued, and that God doth alike desire their saluati∣on, cannot be said or thought.

VII. Christ, Iohn 6.44. saith: No man can come to me, vnlesse my father which sent me, draw him. Where that it is spoken of the drawing to faith, and by faith to saluation, no man doth doubt. Secing therefore by these words it is manifest, that all are not so drawne; it is certaine that they are most loued, who are so drawne. Faith is the gift of God, but all men haue not faith, and it is giuen but to few; therefore these are more loued: So the spirit of Adoption is a prero∣gatiue of the sonnes of God, therefore also these are more loued.

VIII. Doth not God visite some people from on high, and doth vouchsafe them the preaching of his word, others being neglected? as Saint Paul teach∣eth, Acts 14.16. saying, God in times past suffred the Gentiles to walke in their owne wayes. At this time also there are very many nations drowned in deepe darke∣nesse,

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to whom, not so much as the report or name of Christ hath come.

IX. Were the Corinthians and Philippians, who li∣ued before the time of the Apostles, so much loued by God, as their posteritie was, who by the preaching of Saint Paul, were conuerted to the faith? Can it be said, that God did alike wish the saluation of them, as of these?

X. What should I speake of the men of Tyre and Sydon, whose saluation, if Christ had wished, as well as he did the saluation of the Iewes; it were a maruaile why he would not make knowne the Gospell to them, especially seeing he giueth them this testimony, that they were more prone to repentance, then the men of Capernaum?

XI. Acts 16.6.7. Paul endeauouring to preach the Gospell in Asia and Bythinia, the spirit of God for∣biddeth him, and commandeth him to passe ouer in∣to Macedonia: Certainely it appeareth, that God did not equally will the saluation of the Bythinians, and the Macedonians, seeing he would haue the Gospell rather to be preached to these, then to them; and presen∣ted the necessary meanes of saluation to these, when he denied it to them. I confesse indeede, that after some yeares the Gospell came into Bythinia, but in the meane time, many dyed in Bythinia, who had not the meanes of comming to the knowledge of Christ: whose saluation that God did equally desire, as hee did the saluation of the Macedonians, to whom he com∣manded Paul to hasten, there is no man will beleeue, but he that doth willingly harden his minde to resist the truth: No otherwise, then if I should say that the

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Physition doth equally desire the recouery of two that are sicke of the same disease, and yet doth pro∣uide physicke for the one, and will not prouide for the other.

XII. When Christ saith, Iohn 10.16. that he hath o∣ther sheep which he hath not yet gathered: did he loue those sheepe which were not yet gathered, but were to be gathered in his time, no more then other men, whom he hath not onely not drawne by his word, but not so much as vouchsafed to call? Surely if God did equally will the saluation of all and singular men, he would equally supply to all men the meanes of salua∣tion: and he would not giue to many people onely a shadowed light, and such meanes, by which being a∣lone, the Arminians themselues haue not yet da∣red to affirme that any man hath come to salua∣tion.

XIII. Notable is that of Christ, Mat. 11.25. where he giueth thanks to his father, that he hath hidden the doctrine of saluation from the wise, and had reuealed it to babes. But why? did he as much loue them from whom he had hid the doctrine of saluation? Arnold. pag 413 & 414. doth depraue and corrupt the words of Christ: For he will haue Christ to giue thankes, be∣cause his father had reuealed to babes those things which were hidden from men of vnderstanding: But Christ doth not onely say, that these things were hid∣den from the wise, but doth expresly say, that God hid these things from them.

XIV. That place of Saint Paul, Rom. 9. doth trouble the Sectaries, where it is said, that God loued Iacob, and hated Esau, before they had done good, or

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euill. We haue therefore God himselfe professing that he doth not equally loue men that are equall by na∣ture, and whereof neither is better then the other; and that not because any one hath done any good, or shall doe any good, but of his meere good pleasure, whereby he hath mercy on whom hee will: For al∣though Malachie saith, that the dominion of Iacob ouer his brother was an effect of this loue, and hatred; yet the Apostle conscious and priuie of the minde and meaning of God, will haue this to be an example, or a type of Election, according to his purpose, and doth extend the words of God to the worke of our sal∣uation. Wee neede not be diligent in so clere a matter.

XV. The Arminians doe couer themselues against this shower of Arguments, with that their distinction of the antecedent and consequent will of God. They say that God doth loue some men more then other by his consequent will, that is, by that will which is after the faith and repentance of man: For God doth loue them most, whom he fore seeth will beleeue, and by their owne free-will, are to vse grace well. But by his primary and antecedent will, God doth alike loue all men, and doth equally desire the saluation of all; and therefore he doth giue to all men sufficient grace for faith, and so for saluation. And the cause why the Gospell is not preached to all, they say, is not the will of God, but either the negligence of Christians, or the indignity and vnworthinesse of the people, or else the sinnes of their ancestors, who haue reiected grace, be∣ing offered.

XVI. Certainely this is a deadly speech, and is

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directly contrary, not onely to the Scripture, but al∣so to it selfe. For while they bring reasons, why God doth not offer his Gospell to all, vnawares they yeeld to our party; for they lay downe the causes, why God doth not equally loue all: But the question is not, why God loueth some men more then others, but whether God doth loue all men equally; therefore they entangle themselues. And how absurd that di∣stinction is of the will of God into antecedent and consequent, how contumelious against God, in that sence in which it is taken by the sectaries, wee haue taught at large, Chap. 5.

XVII. Moreouer, they teach, that God is often disappointed of his antecedent will, and that the loue of God to vs is then mutable, if he loue vs with his con∣sequent will, that is, by his will which is after our loue and faith, and our owne will. It is a wicked thing to desire, that the immutability of the loue of God to∣wards vs, should be after our loue, and should de∣pend on our will; for the loue of God cannot be certaine, if it be grounded on the loue wherewith we first loue him. That therefore the loue of God to vs might be certaine and immutable, it must needes goe before our loue, as Saint Iohn teacheth, 1. Epist. 4.19. Ye loue him, because he loued you first.

XVIII. And if God by his consequent will loued one man more then another, because hee fore∣saw hee would beleeue, and vse grace well; then God shall not sperate man, but man seperate himselfe; con∣trary to that of Saint Paul 1 Cor. 4.7. Who seperateth thee, &c. And this man shall be loued more by God then another, because he loued God more.

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XIX. Then also that speech of the Apostle will faile, Rom. 9. It is not of him that willeth, nor of him that runneth, but of God that sheweth mercy; if the will of man doth goe before the will of God, whereby hee will certainly and immutably haue mercy vpon vs. For the Arminians teach, that the antecedent will of God may be resisted, but his consequent will cannot. It must needes be therefore, that they say that the A∣postle speaketh of the consequent will, and of that loue whereby God loueth vs by his consequent will, seeing that the Apostle doth there adde, Who hath resi∣sted his will? And truely here the good men are held, intangled with a knot, from which they will neuer vnlose themselues. For if they say that the Apostle in this place doth speake of the antecedent will of God, which may be resisted, then they fall foule vpon that which is there said, Who hath resisted his will? But if they will haue it to be spoken of the consequent will of God (which is grounded on the will of man, and the right vsing of grace, and is after our will) they are refuted by that other speech of the Apostle, It is not of him that willeth, nor of him that runneth, but of God that sheweth mercy. But Saint Paul, doth directly teach here, that the will of man, and the fore-seeing of the right vse of grace and of faith (which the will of hauing mercy should follow) is excluded by this will of God which cannot be resisted.

XX. Let the Arminians tell me why God loued Iacob and hated Esau before they had done eyther good or euill: Surely he was not preferred before him by the Consequent will of God, and which was after the faith or workes of Iacob; seeing that Saint Paul

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doth directly remoue from the election according to the purpose of God, the consideration of all good which they eyther had done or were to do; for the A∣postle should speak vnproperly if he should exclude on∣ly the consideration of the good done before his birth, and not the consideration of the good which Iacob was afterward to doe, seeing no man was ignorant that Iacob could not doe any good before his birth: Yea, if he could haue done, yet the fore-seeing of the good to be done after his birth, would no lesse dero∣gate from the election of free grace, then the fore-see∣ing of the good which should goe before his birth. And if God electing had had respect to the good which Iacob was to doe, Saint Paul would not haue appeased him that pleadeth with God, and doth scru∣pulously enquire; seeing that the reason had beene ready, to wit, that the one was preferred before the other, because God fore-saw the faith and workes of the one. Finally that speech, It is not of him that wil∣leth, nor of him that runneth, doth exclude all indeauour and helpe of man from the causes of election, and of the good will of God, by which he vnchangeably hath mercy vpon man.

XXI. But those examples and testimonies which we haue brought out of the Scripture, doe no lesse establish the inequality of the loue of God, by his antecedent will, then by his consequent will. For when Christ saith, Iohn 6. No man can come to me, vn∣lesse my father draw him, hee speaketh of the calling which goeth before faith, and which is peculiar but to some men. The same is to be iudged of the other examples. For what? Did God, preaching to the

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Iewes, and not to the men of Tire, lesse loue the Ty∣rians then the Iewes, by his consequent will, that is, because he saw that the Tyrians were worse affected, and that they were lesse disposed to beleeue, then the Iewes? No sure, for Christ doth contrarily testifie that the Tyrians were more prone to repentance then the Iewes.

XXII. Had the Corinthians or Romanes that liued in the age of the Apostles, more inclination to faith then their ancestors that liued an hundred yeers before? Did God not vouchsafe the doctrine of sal∣uation to the Corinthians and Ephesians, who liued a little before the birth of Christ, because their ance∣stors had refused it? But if this were the cause, why then did he inlighten with his sauing doctrine their children, which proceeded from the same ancestors? Surely because it so seemed good to God, who for his owne goodnesse doth bestow more benefits vpon them whom hee loueth mo•••• although they are neuer a whit better disposed to ••••ith and Repen∣tance.

XXIII. But why did God call Paul with so effectu∣all a calling, in the very height of his hatred against the Church, and of a wolfe made him a sheep, of a sheep a shepheard? was it done because God perceiued in him some inclination to faith in Christ? Or because he did well vse vniuersall grace? No sure: For at that time, like a Tyger, hee raged against the fould of Christ. But God did not loue him any whit the more by his con∣sequent will, that is, for the fore-seeing of faith, see∣ing that the faith of Paul was an effect of the loue of God: Nor was he loued because he was to be faith∣full,

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but that he might be faithfull; as he himselfe wit∣nesseth, 1 Cor. 7. where he saith, That he obtained mer∣cy, that he might be faithfull.

XXIV. And seeing as it commeth to passe, that God doth bestow vpon a man that is euill, and borne of bad parents, more of his grace and gifts, and doth effectually conuert him, that where sinne doth a∣bound, there grace might abound. Rom. 5.20. I would know whether God would be more liberall to an euill man, by his antecedent, or by his consequent will: If by his antecedent will, we haue ouercome; if by his consequent will, let the Arminians tell me, what will of the euill man went before his effectuall calling, which could not be found in another which is lesse e∣uill? Will they say, that he that was more euill be∣fore his conuersion, did thirst, was but a little euill, and did the will of his father, as they speake? They shall more easily draw oyle out of a pumise stone, then they shall finde in Saint Paul before his conuersion; in the theefe before his crucifying; or in them to whom, for a heart of stone God giueth a heart of flesh, any such dispositions, before regeneration.

XXV. Adde to these, that the Scripture saith, Act. 14.16. God in times past suffered all nations to walke in their owne waies. Here I demand whether God did so much loue these nations, and did alike wish their saluation, as he loued their posteritie, whom he afterward called with an effectuall calling by his Gospell. I suppose, that no man hath so brazen a face, that he dareth affirme it: Neither doe the Armi∣nians deny, but that the sauing calling by the Gospell, is a very great argument of the loue of God to any

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nation: But hauing bent their disputation another way, they doe search into the causes, why God doth more vehemently loue some then others, which is that very thing which we would haue.

XXVI. Finally, if God doth equally will to all men the end, that is, saluation, then also hee will equally suggest vnto them the meanes to the end, to wit, the word, faith, and the spirit: But he doth not suggest these things equally to all; neither can any thing be imagined more absurd, then that God should equally will, that all particular men should beleeue, and be saued, and yet suggest to some men the meanes that are congruent and fit, and will certainely profit; but to others, meanes that are not congruent nor fit, and that certainely will not profit, which yet is the doctrine of Arminius.

XXVII. And in setting downe the causes of the greater loue of God towards some one nation, and his lesse loue towards some other, it cannot be said how coldly they deale: Sometimes they make the disposition of the one, which is better then the o∣ther, to be the cause; which we deny. For Rome, or Corinth, or Ephesus, were not more prone to piety a little before the light of the Gospell was brought to them, then they were some ages before: Yea, at that time, prodigious lust, riot, pride, and rapine, had so immeasurably increased, that they could goe no fur∣ther. At the same time there were many nations e∣uen stupid with their barbarous lewdnesse, and see∣med more worthy of pitty, if the heauenly calling were gouerned by mans reason, and not by the se∣cret purpose of God. Surely before the comming of

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Saint Paul, God had much people at Corinth, as God himselfe saith, Acts 18.10. and that among the most foule and common lusts of that most impure citie: For which elects sake, God in his appointed time, sent to Corinth such an excellent Apostle, so cleere a trumpet of the Gospell, whose preaching and miracles he vsed, to the conuersion of them who be∣longed to his election.

XXVIII. Finally, seeing that there is no man, who by himselfe, and of his owne nature, is not vndis∣posed to faith and conuersion, no man that is not dead in sinne; no man that is not vnable to follow God calling: He is ridiculous, who in the worke of re∣generation and spirituall resurrection, doth seeke for dispositions and inclinations to life, among the dead, and who doth faigne that God hath a will of sauing vs, which doth follow mans free-will, and doth depend on it.

XXIX. But to make the fault of their ance∣stors to be cause of this, and to thinke that God there∣fore would not haue his Gospell to be preached to this nation, because their ancestors, a thousand, or two thousand yeers before, refused the grace of God, is absurd, and nothing to the purpose: For the Ro∣manes and Corinthians, that liued in the time of the A∣postle Paul, were sprung of the same ancestors which the Romanes and Corinthians were, which liued thirty or forty yeeres before the preaching of Saint Paul: Nor is it equall that the ofspring should be punished for the sinnes of their ancestors: The sonne shall not beare the iniquity of the father, Ezechiel 18. Nor doth the law extend the visitation of the fathers vpon the

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children, beyond the third and fourth generation, al∣though also there it is spoken of children that shall walke in the steppes of their fathers, and doe imitate their fathers wickednesse. Further also by warres, by colonies and companies, by banishments, and by mar∣riages, there is a maruailous permixtion and mingling together of mankinde, and in one and the same nati∣on, there are some who haue proceeded from other ancestors, whose manners were diuers: Yea, one and the same man hath proceeded from ancestors, where∣of some haue refused the grace of God, and some haue not: Of all which, if regard is to be had; & if God will haue his Gospell preached, or not preached to a nati∣on, according as their ancestors haue behaued them∣selues, it will be impossible but that he must be distra∣cted with diuers and contrary thoughts, and that his wisedome must be bound with ridiculous bonds, and contrary purposes.

XXX. Yet the Arminians doe obstinately per∣sist in their opinion, and although they know, that in all ages, and see that in this our age, the name of Christ is vnknowne to many nations; yet they doe harden their minde, and doe contend, that God would haue the Gospell to be preached to all. Ar∣noldus, Page 97. doth deny that it may be said, that God would not haue the Gospell to be preached to all. And, Page 397. It is true indeede (saith he) that the Gospell is not euery where preached to all, yet it doth not thence follow, that God will not bring all men to faith, but this happeneth because by their owne affected malice and peruersity, they make themselues vnworthy of that Grace: Which words doe seeme to mee to imply a

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contradiction, for if the cause why the Gospell is not preached to a nation, is the wickednesse and prauity of it, it is playne that God will not haue his Gospell preached to that nation, because by this punishment he would reuenge the stubbornnesse and obstinacy of it. And to think that any punishments are inflicted on any nations, God being vnwilling, especially in the worke of our saluation, is to accuse God of cruell negligence, and to desire to put out the eyes of his prouidence: Also wee haue largely taught that all men are vnworthy, and that, (God so dispensing) the Gospell is preached to the most vnworthy, and to the worst nations: According to that, Rom. 10.20. I was found of them that sought me not, I was made mani∣fest to them that asked not after me.

XXXI. Being driuen therfore from hence, they haue deuised another thing, then which, nothing is more weake. They say that it cannot be said, that God is vnwilling that the Gospell should be preach∣ed to all nations, but that many nations sit in darke∣nesse, because there are wanting those who wil preach to them, and that this commeth to passe, because the zeale of Christians doth grow cold, and because of the sloathfulnesse of the pastors of the Church, who will not goe thither to preach: But if all Christians were affected as it is meete they should, and were touched with a zeale of the house of God, the prea∣ching of the Gospell would be wanting to no people. I answere, that I am not hee who will affirme that Christians are altogether faultlesse in this thing: Yet notwithstanding it cannot be doubted, but that these things are gouerned by the counsell and prouidence

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of God. For if God would haue brought the light of the Gospell to the people of America, who haue lyen for many ages in the thicke night of ignorance, be had not suffered them for so many ages, to be vnknowne to the Christian world. For how can they be accu∣sed for not preaching the Gospell to the Americans, who did not know that there were any such people, or that that prat of the earth was inhabited? Neither is it credible that God can be disappointed of his in∣tent, and of his desire of sauing any Nation, by the negligence of some Ministers: Nor is it equall, that enumerable people should for euer beare the punish∣ment of others negligence. Also if God would haue his Gospell preached to people, who are diuided from vs in land, climate, and language, he would haue infused into some of vs, the gift of tongues, that they might be vnderstood by the Barbarians: But at this day, the Americans are instructed in Popery, in the Spanish tongue, to the learning of which, they are compelled by force: therefore they haue vnwilling∣ly receiued religion with the language; so that to know Christ, is to them a kinde of punishment, and a part of their bondage, which the calling of God doth abhorre. But it is an easie thing for these inuouators (while in this great peace and quietnesse, they make worke for themselues and others) to talke of these things in corners; who if they spoke seriously, would forthwith in companies sayle into America or Florida, or would goe to the inhabitants of the South conti∣nent, and would haue instructed them in the faith of Christ; and would not (being forgetfull of the crosse of Christ, and being ouertaken with the itching of

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their owne wit) haue made so many troubles, nor haue torne the bowels of their owne Church.

XXXII. But it is wont to be disputed, whether the Apostles preached to all men: Surely it doth not seeme to me to be likely, that the Apostles passed be∣yond the Aequinoctiall, into the inmost parts of Af∣fricke, or that they came into America, or any other part of the world which is vnknowne: The short life of the Apostles was not sufficient for that worke, nei∣ther was the way knowne to these places; also some prints and signes of Christianity would be extant there. Saint Paul, whose iournyes and courses were well knowne, had falsely said, that hee had laboured more then all the Apostles, 1 Cor. 5.11. if the other A∣postles had gone to the Antipodes, or to the Articke and Antarticke Pole. The memory of all ages doth witnesse, that there hath beene more Heathens then Christians, and that the Christian Church, where it was most flourishing, scarce possessed the tithe or tenth part of the earth. The Apostles indeede were com∣manded to preach the Gospell to euery creature, but this commandement doth not belong to the Apo∣stles alone, but also to their successors, who haue or shall carry this lampe of the Gospell, deliuered to them by their predecessors, through the whole world. For the Gospell must be preached to all nations, yet not together, and at the same time, but successiuely. If that speach, Psal. 19. Their sound went through the whole earth, be applyed to the preachers of the Gos∣pell, yet it will not necessarily follow, that this must be at once, and at the same moment, rather then by parts, and successiuely: God, as it were viewing and

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going about the Nations, vntill there shall be none, to whom the doctrine of saluation hath not at length come: no otherwise then the Sun in the Aequinoctiall day, doth not enlighten the whole Globe of the earth at one time, but by parts, vntill he hath finished his course. For then shall the end of the world be neare, when the Gospell hath come to all people; as Christ himselfe witnesseth, Mat. 24.14. And the Gospell of the kingdome shall be preached in all the world, for a witnesse vnto all Nations, and then shall the end be: which words of our Sauiour doe cut this knot; for it is manifest, that in the time of the Apostles, the Gospell was not preached to all Nations, because at that time the end was not neare.

XXXIII. But (say you) Saint Paul, Col. 1.23. doth say, that the Gospell was preached to euery creature which is vnder heauen. I answere: The Apostles vseth a kinde of speech vsuall in the Scriptures, which by all that are vnder heauen, doe not vnderstand all and euery particular creature, absolutely and without ex∣ception, but very many of them: So, Acts 2.3. And there were dwelling at Ierusalem Iewes, out of euery nation vnder heauen. For what? were there some out of Ame∣rica, or out of the Molucoes, or the South contenent, the names of which places were not then knowne? much lesse, that they should come from thence to Ie∣rusalem: So, Eccles. 4.15. I saw all the liuing, which walke vnder the sunne; When yet Salomon saw onely a little part of the earth. See also, Ezech. 31.6. and 13. and Chap. 32.4. and you shall know, that the word all, is not frequently so taken, that none is excepted, but that it is very oftentimes vsed for many.

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XXXIV. That I may not say many things: In this question, whether God doth equally desire the sal∣uation of all men, and whether he doth loue all men with an equall loue; the truth is so euident, that the Arminians sometimes are ashamed of themselues, and vnawares doe come to our side. Arminius against Per∣kins, p. 2.4. hath these words: If any one, by the helpe of pe∣culiar grace, hath apprehended grace offred; it is thence ma∣nifest, that God doth loue him with a greater loue then he doth another, to whom he hath only made his grace common, but hath denied his peculiar grace. Arnoldus, pag. 380. doth confesse, that Arminius doth acknowledge, that the meanes to faith, are not sufficiently offered to all men; all men therefore are not loued alike: Neither is any thing so frequent with the Arminians, as to say, that God calleth some men in a congruent and fit time and manner, by which, they that are called, doe certainly & infallibly follow him calling; but some he calleth by an incongruent and vnfit meanes, by which they that are called, doe neuer obey God calling: But it is no doubt, but that they to whom peculiar grace is giuen, are more loued then they to whom it is denied; as also they to whom sufficient grace for faith is giuen, are more loued, then they to whom it is not giuen: & they who are called by a meanes which God knoweth to be con∣gruent, and which will certainly profit, are more loued then they whom God calleth by an incongruent, and which he knoweth will neuer profit. Arminius, against Perkins, pa. 16. hath these words: God by a sure decree, de∣termined not to giue faith and repentance to some men, to wit, by yeelding them effectuall grace, by which they would certainly beleeue and be conuerted. And it is the constant

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opinion of the Arminians, that God doth giue that effe∣ctuall grace to all, which may be effectuall in act, with∣out which no man beleeueth, nor no man is saued: and that God doth giue but to few that grace where∣by he giues, not onely to be able, but also to will, & to desire to be conuerted and beleeue. God therefore doth more desire the saluation of these men, then of others, to whom hee doth not vouchsafe this benefit.

XXXV. Notable aboue the rest, are the words of Greuinchouius, p. 342. Sometimes (saith he) he doth sooner helpe by his grace greater sinners then lesser: for who shall prescribe a measure to God, that he should not sometimes be∣yond the law, made by himselfe, giue according to his liberali∣ty, greater gifts to the worse men? This confession I think is cleare enough: for if these things be true, it cannot be denied, but that God by his antecedent will may most loue the worst men, seeing that by that antecedent wil, he doth giue more good things to them, & doth bestow on them that grace which he doth deny to others that are lesse euill. For it cannot be said, that this grace is gi∣uen to the worst men, by that will which doth follow mans will: seeing that no will of man that is good, but euen a most wicked disposition doth goe before the gi∣uing of grace. But perhaps God doth this seldome, & as Greuinchoutus saith, besides the law that he hath made. Nay, he doth this very often, and according to the rule declared in the Gospell, Where sinne abounded, there grace abounded, Rom. 5. For so the glory and pow∣er of God doth more clearely shine forth, by which he doth breake the most hard things, and doth rush through all obstacles; and where seeming and con∣ceited wisdome, or most desperate manners, did seeme

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to hinder the proceedings of the Gospell, there hee plants the Gospell, and doth propagate it with a more happy successe, and greater efficacy.


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