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.
Publication
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. XLI.

The Arguments whereby the Arminians doe maintaine vniuersall sufficient Grace, are refuted.

I. THE arguments of the Arminians for Vniuersall, Sufficient, and Help∣full Grace, are almost the same with them, which they are wont to bring for the liberty of free-will in an vn∣regenerate man, which seeing they are aboundantly confuted, Chapter 34. there will be no great labour in examining some few, which they most frequently vse, to proue sufficient grace com∣mon to all men.

They maintaine it by that place of the Apo∣stle, Rom. 1.19. where Saint Paul doth thus speake of the Gentiles: That which may be knowne of God, is

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manifest in them, for God hath shewed it vnto them. Surely here is no mention of sufficient grace, which the Arminians think to be supernaturall: For here the Apostle speaketh of the light of nature, and of any sort of the knowledge of God, by the creatures, which may be had without supernaturall grace; by which the Apostle doth not say, that man hath power of beleeuing in Christ, or that he can dispose or prepare himselfe to regeneration; but he onely saith, that the power, and that the deity of God, was seene of them by the creation, that they might be inexcusable. And they are inexcusable, not because they haue abused that grace which was mediately or immediately suf∣ficient to saluation, but because they haue not vsed the light of nature as farre as they might; and haue endeauoured to choake that light engrafted in them.

II. They pretend the words of the same Apostle, Chapter 2.14. The Gentiles which haue not the law, doe by nature the things contained in the law: But neither can this place be drawne to stablish sufficient grace, which these Sectaries will haue to be supernaturall: For it speaketh onely of naturall impressions of equity and goodnesse, and of outward actions that are ciuilly ho∣nest, which are done by the guidance of nature; for Saint Paul doth here make no mention of grace. Fur∣thermore, those things contained in the law, may be done by him who doth violate and breake the law: for in the externall worke, he may doe the things com∣manded by the law, and yet not doe them after that manner, and to that end which the law doth require; that is, with faith, and to the glory of God.

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III. That which they obiect out of the foure∣teenth Chapter of the Acts, Vers. 17. is nothing to the matter, where Saint Paul doth thus speake of the heathen people; Neuerthelesse, he left not himselfe with∣out witnesse: They doe falsely thinke, that this witnesse was some sufficient sauing and supernaturall grace, and the law naturally engrauen in their hearts, which should be a Schoole-master to Christ: For the Apostle in the following words, doth explaine what manner of testimony this is; saying, that God gaue them raine from heauen, and fruitfull seasons, and filled their hearts with foode and gladnesse; no mention of supernaturall grace: And I deny that the law written or printed on the heart, can be a Schoole-master to Christ, to those who are altogether ignorant of Christ; for the law doth not lead vs to a thing vnknown; but after that the grace of Christ is offered by the Gospell, the law, by threats and terrours, doth compell to the embracing of it, that what we cannot attaine to in the law, we might finde in Christ: Therefore the morall Law might be to the Israelites, a Schoole-master to Christ, because Christ was shadowed to them by the ceremoniall law, and was foreshewed by Prophesies.

IV. And in what sence that of Esay, Chap. 5.4. What was more to be done to my vineyard, that I haue not done? ought to be taken, we haue taught in the thirty seauenth Chapter. Surely, nothing can be pulled out of this place for sufficient grace, which is common euen to them to whom the word of God was neuer preached; seeing that by this vineyard, the lewes were vnderstood, to whom the word of God was preach∣ed, and the meanes to saluation were abundantly

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supplyed: Nor doth Esay speake of the grace which is giuen to particular men, but that which is giuen to a whole Nation, taken together: and that the meanes which Esay doth number vp are externall, and not internall, doth appeare by the same place where God is compared to a Vine-dresser, which planted a Vineyard in a fruitfull soyle, he made a trench about it, he set vp a hedge, and built a Wine-presse, and a Tower; but he doth not infuse the groath and vitall iuyce, nor doth send the sunne, and the seasonable raine: God therefore saith, that he outwardly suppli∣ed whatsoeuer things could be administred to con∣uersion; for man ought to bring inward dispositions of his owne: Neither is God bound to restore to man these dispositions which he lost by his owne fault; In∣deede, God in that place saith, that he looked for grapes, and behold wilde grapes: But this expectation is attri∣buted to God, after the manner of men: God is said to expect something from man, when he doth require something from him; and when he doth deferre the punishment, if at any time due fruits are not brought forth, and doth not presently with the Axe cut vp by the roote the vnfruitfull fig-tree: as Christ teacheth, Luke 13. Vers. 7.8. & 9.

V. They doe often reckon vp that old and worne out argument: To him that hath, it shall be giuen, Mat. 25.29. By which words, they say, Christ doth insinu∣ate, that God will bestow greater grace vpon him, who hath well vsed the light of nature: Thus they lay the Scripture on a racke, that they may wrest any thing from it, whereunto it is vnwilling. Christ doth there bring the parable of the Talents, and saith, that the

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talent which the wicked seruant had hid, was taken from him, and giuen to the seruant who had encrea∣sed his Masters estate, by doubling the fiue talents: For (saith he) to him that hath shall be giuen, and he shall haue abundance; but from him that hath not, shall be taken away, euen that which he hath. By the talents, are the gifts of God vnderstood, and especially the knowledge of God by the Gospell; which knowledge hee is said to hide, who doth detaine the truth in vnrighteous∣nesse, and doth keepe in the knowne truth: This ta∣lent therefore cannot be that sufficient grace, which doth happen to infidels and vnregenerate persons; but that grace which God doth bestow on his dome∣sticall seruants: Neither by him that hath, is vnderstood a man in his meere naturals, or some heathen man furnished with sufficient grace, but a man furnished with the knowledge of the Gospell, which is giuen to one for that end, that by edifying his neighbour he might spread the knowledge farre abroad, and like mony put out to vse, it might be encreased with daily additions.

VI. Arnoldus, pag. 368. hath these words; It is connenient to the iustice and goodnesse of God that he should giue, or be prepared to giue meanes necessary to faith, to all them for whom he gaue Christ to death, and of whom he requireth faith; so that on his part nothing hindreth that all men should not come to faith. Now wee answer, that God doth not require from all men faith on Christ, but onely from them to whom the Gos∣pell is preached; and hee is not bound to giue meanes necessary to faith, to all them to whom the Gospell is preached, because man lost those meanes by his owne

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fault: For God requiring of man what he oweth, is not bound to restore to man the power of fulfilling that which hee commandeth, seeing that man lost these powers by his owne fault. Indeede, the anger of God doth remaine on vnbeleeuers, as Arnoldus addeth, but there is no man that would not be incre∣dulous, if God should change his heart by the spirit of regeneration. Surely Arnoldus doth coine a new Gospell, while hee doth thinke that any one may beleeue the Gospell, without the spirit of regenera∣tion.

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