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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Title
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
Author
Du Moulin, Pierre, 1568-1658.
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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,
1620.
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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. https://name.umdl.umich.edu/A69245.0001.001. University of Michigan Library Digital Collections. Accessed May 23, 2024.

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CHAP. XXXIX.

Vniuersall sufficient Grace is confuted by sundry places of Scripture.

I. THis doctrine which doth place in an infidell and vnregenerate man grace, which either mediately or immediatly may suffice to the ob∣tayning of faith or saluation, with∣out any knowledge of the Gospell and faith in Christ, doth pull vp Christian Religion by the rootes, and is contrary to Scripture and ex∣perience.

II. First of all, it must needes be that all doctrine in matter of our saluation, which doth not rest it selfe on the testimony of the scripture, must fall to the ground: But the Scripture doth no where say, that God is bound to giue increases of grace to them who haue rightly vsed naturall light and vnderstanding. It doth no where say that a man without faith can rightly worship God. It doth no where say that God is bound to giue to all men, mediately or immediatly, power to beleeue and fulfill those things which are commanded in the Gospell: It doth no where say that supernaturall grace is giuen to all men, by which they may rightly vse naturall light: It doth no where say, that the Gentiles who are ignorant of Christ, are

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led by the holy Ghost. These are the forgeries of idle men, whom an euill itching of wit, and a bad custome of disputing hath ceased on.

III. This doctrine is confuted by all those places of Scripture, by which we haue proued that an vnre∣generate man doth want free-will in those things which belong to saluation: For thereby it is proued, that an vnregenerate man hath not power of belee∣uing, and cannot worship God with that worship which is pleasing to him, nor dispose himselfe to re∣generation.

IV. Adde to these the testimony of the Apostle, Ephes. 2.12. where speaking of the Gentiles, before the word of God had beene made knowne to them, he saith, that they were without Christ, hauing no hope, and without God in the world. You see that they who are without Christ, haue not God; and how can they be said to be without God, whom these Sectaries say, haue sufficient grace by the helpe whereof they may beleeue, and worship God, and vse rightly the light of nature? Surely these things cannot stand toge∣ther.

V. The same Apostle, Rom. 10.14. saith, How shall they beleeue in him, of whom they haue not heard? By these words, he doth plainely enough teach, that the Gentiles, to whom Christ was not knowne, could not beleeue: But Arminius will haue the power of be∣leeuing to be giuen mediately or immediately to eue∣ry man.

VI. The Apostle proceedeth: How shall they be∣leeue in him, of whom they haue not heard; and how shall they heare without a preacher: and how shall they preach,

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except they be sent: Let these words be weighed and considered of. Saint Paul is of opinion, that Christ cannot be beleeued in, vnlesse the Gospell be heard; and that the Gospell cannot be heard, vnlesse preach∣ers be sent: This being laid downe, I say, that God doth doe nothing in vaine; but he should in vaine giue power of beleeuing the Gospell to all, vnlesse he should send those who should preach the Gospell: now to the greater part of men, he doth not send the preachers of the Gospell; therefore he doth not giue to them all, the power of beleeuing, nor sufficient grace to beleeue.

VII. The same Apostle, 2 Tim. 1. saith, that God hath called vs with a holy calling, not according to our workes, but according to his owne purpose and grace. The Arminians therefore doe falsely thinke, that God doth giue supernaturall light, and the knowledge of his Gospell, to them who by free-will haue rightly vsed sufficient grace, and the light of nature: For if this were true, our calling should be altogether for workes, and according to workes: For the good vsing of suf∣ficient grace, and of that light which is naturally en∣grafted in man, is a good worke; for the beholding of which, the Arminians will haue God to call man by the Gospell, and to enlighten him with greater vn∣derstanding. The Arminian conferrers at the Hage, pag. 86. doe say, That God doth send his word, whether it seemeth good to him, not according to any decree, but for other causes, lying hid in man. These men will haue the cause why God should send his word to some rather then to others, to be in man himselfe, and not in the good pleasure of God: Which speach doth plainely

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make man to be called, in respect of workes, and ac∣cording as man is affected, and fitted to obey him calling; when yet it is manifest by experience, that the most vnworthy, and worst affected men, are often called by the word of the Gospell, as the Romanes, the Corinthians, &c. And where sinne abounded, there grace abounded, Rom. 5. That it might not be of him that wil∣leth, nor of him that runneth, but of God that sheweth mer∣cy, Rom. 9.

VIII. Christ saith, Iohn 15.5. Without me, you can doe nothing. That which is said to the Apostles, is said to all; for as many of vs as are without Christ, can doe nothing. These Sectaries doe offend against this saying of Christ, when they teach that they who haue not knowne Christ, and who doe want faith, may be∣leeue, and worship God with a worship pleasing to him, and may doe the will of the father.

IX. Whom God hateth from the wombe, to them he doth not giue sufficient and sauing grace; for this were to loue them: But God hated Esau from the wombe, Rom. 9.13. therefore he did not giue him suf∣ficient and sauing grace. For although Malachy spea∣keth these things of a temporall reiection, yet it suf∣ficeth to the present matter, that this reiection (as Ar∣minius confesseth) is laid downe by Saint Paul, as a type of the spirituall reiection. So that there are some whom God hath reiected with a spirituall reiection, before they haue done either good or euill; therefore hee doth not giue them sufficient meanes to faith, or to saluation: for this cannot be made to agree with hatred.

X. Were those Israelites furnished by God with

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sufficient grace, to whom God himselfe, Deut. 29.2. doth say, that among so many miracles he did not giue a heart to vnderstand, nor eyes to see? God hath not gi∣uen you a heart to perceiue, and eyes to see, and eares to heare vnto this day. This place hath driuen Arnoldus to his shifts, therefore hee seeketh for helpe from his audacity: For those words, I haue not giuen you a heart to perceiue, he saith, haue no other meaning, then that ye haue not a heart: And these words, I haue not giuen you, hee doth quite blot out; yet a while after, by the weakenesse of his forehead, as being ashamed of it, leauing this exposition, he doth adde; Although God hath not giuen them such eyes and eares, it doth not follow, that God was vnwilling to giue these things to them; but God was willing to gine these things to them, and they were wanting to themselues, by their pride, ignorance, and sluggish dulnesse: But hee doth not cleare himselfe by this; yea, rather hee doth more entangle himselfe: For I demand, whether they had an heart to vnder∣stand, and eares to heare, before they had shewed them∣selues refractory & rebellious? If they neuer had, then we haue ouercome; for then we haue a cleare example of some men to whom a heart and eyes were neuer gi∣uen, and therefore not sufficient grace: But if Arnoldus saith, that they had these things at the beginning, but they afterward lost them; then he will accuse God him∣selfe of a lie, who doth directly say, that he neuer gaue them a heart, nor eyes to this day.

XI. Was sufficient grace giuen to the men of Tire & Sydon, to whom Christ would not haue his Gospell preached, although they were not so farre from repen∣tance, as the men of Capernaum, to whom Christ him∣selfe did preach the Gospel?

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XII. In the meane while the reader shall obserue the ridiculous wit of this man, flying the encounter. Hee saith, that God was willing to giue to the Israelites a heart to vnderstand, & eyes to see, & that he was pre∣pared to giue them, but was hindred by the Israelites that he might not giue them: Therefore (if this man be beleeued) they were able to obey God, before he had giuen them a hart; but to obey, is it selfe to haue a hart, therfore they might haue had a hart, before they had a hart; which are things which cannot stand together: he doth therfore as much as if he should say; God hath not giuen them a hart, because they were without a hart: as if the Physitian would not heale the blind man, because the blinde man would not see the Physitian comming.

XIII. And if, as the Arminians doe thinke, God doth command nothing, to the fulfilling whereof hee doth not giue sufficient grace; I would haue them tell me, whether God commanding Pharaoh to send away the people, gaue him sufficient grace, by which he might obey the commandement of God: when on the con∣trary, the Scripture doth witnesse, that God hardned his heart, that he might not send away the people.

XIV. And seeing there are some whom God doth harden, and that (as the Arminians say) vnresistably; doth God giue to those men so hardned, sufficiēt grace of fulfilling the Law, to the fulfilling whereof euery man is bound? doth he giue to euery man sufficient grace to the perfect fulfilling of the law? No truely; for why did Christ make himselfe obnoxious and sub∣iect to the law, but that hee might fulfill that for vs, which could not be fulfilled by vs? Rom 8.3.

XV. Christ, Mat. 11. doth thus speak to his Disciples;

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It is giuen to you to know the secrets of the Kingdome of heauen, but it is not giuen to them: Doth he not say that the grace of knowing the secrets of the kingdome of heauen, is not at all giuen to some? & yet without this grace, all other grace is vnprofitable to saluation. Here therefore I demand, whether they, to whom it was not giuen to know these secrets, could know them? It ap∣peareth by the words of Christ, that they could not; and yet the same men are commanded to learne and know these secrets, and to beleeue them: For here it is spoken of those to whom the Gospell was preached: And if they could not know them, because it was not giuen to them, it appeareth that sufficient grace to know and learne those things was not granted to them.

XVI. The Apostle, Acts 14. saith, that God in times past, suffered all nations to walke in their owne waies. And, Psal. 147. it is said, Hee shewed his Statutes to Israel; He hath not dealt so with any nation; And there∣fore they haue not knowne his Statutes. And Mathew, Chap. 4. saith, that the Gentiles, to whom the Gospell had not yet shone, sat in darknesse, and in the shadow of death. Who dares say, that sufficient grace to obtaine faith, was giuen to these men? For example sake, did God in the time of the Machabees, giue sufficient grace to the Mores and the Americanes to beleeue in Christ, and to obtaine saluation: By what testimo∣ny, or by what reason shall it at length be pro∣ued that these Nations were furnished with suf∣ficient grace, and were called with a sauing calling? The booke of nature was before their eyes, they had some notions of that which was right and good im∣printed

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on their hearts, but darkened with a great mist: Yet neither by these things, nor by that suffi∣cient grace, destitute of faith, did euer any of them come to faith or saluation: Nor could the Arminians yet bring an example of any one, who by these helps haue come to faith? Yet Vorstius is shameles, for, in the sixe and twentieth Section. Col. cum Pis. he saith, that these people were not simply destitute of necessary helpe, and that God vouchsafed them some crummes of the heauenly bread, which were mediately suffi∣cient. This man of a prepostrous wit, doth strew vs here the crummes of his small eloquence, and doth cloath his new doctrine with vnvsuall tearmes, which because he doth so proffer, that hee will haue them to be beleeued without proofe, it is as easily reiected by vs, as it is affirmed by him.

VII. That speach of Christ, Iohn 6.44. is of no small moment, nor carelesly to be read. No man can come to me vnlesse the father, who sent mee, draw him. Whereunto that, verse 65. is agreeable; No man can come to me, except it were giuen vnto him of my father. Out of which places we thus reason: Whosoeuer is not so drawne that he come, is not furnished with suf∣ficient grace to come: But many are not so drawne; Therefore many men are not furnished with suf∣ficient grace to come. The Maior is proued by the words of Christ; No man can come to me, except the fa∣ther draw him: For i thou must be drawne that thou maist come, it is plaine, that they that are not drawne doe want grace and power whereby they may come; and therefore that they are not furnished with suffi∣cient grace; and that there were many that were not

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drawne, is proued by the same words of Christ: for he setteth downe the cause, why the men of Caperna∣um could not come, nor beleeue, to wit, because they were not drawne: Therefore Arminius against Per∣kins, pag. 219. doth wrongfully demand, as one doubt∣ing; What if all men are drawne? To deuise many kindes of drawing, is nothing to this matter; for it sufficeth to the present question, that it is spoken in this place of such a drawing, without which, no man doth come to Christ. Let these Sectaries faigne what∣soeuer kinde of drawings they will, so long as it is ma∣nifest, that by them no man euer came to Christ, and that he that is not drawne by that drawing whereof Christ speaketh here, is not furnished with sufficient grace; which the Arminians themselues doe acknow∣ledge, while they confesse that by that sufficient and helpefull grace, no man is conuerted, vnlesse another speciall grace hath come to it: Whence it followeth that that generall grace is not sufficient.

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