The Anatomy of Arminianism, Chapter 31
CHAP. XXXI.
Whether God louelove all men equally, and doth alike deſire the ſaluation of all.
I. THe queſtion whereby it is demanded whether God doth equally louelove all men, and ſo deſire their ſaluation, is an addition to the former queſtion, and doth depend on it: For if remiſſion 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 innouators 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. Greuinchouius, pag. 335. doth conſent to this: The will of God, and 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 Predeſtination, this is the third; that God decreed to adminiſter to all men ſufficient meanes to faith and repentance.
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 opinions, 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 louelove in God is not an affection, nor paſſion, nor inclination of the minde, nor any deſire; for God is not touched by theſe paſſions, as being 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 louelove 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 decreed to giuegive more and better good things.
III. This difference is manifeſtly ſeene, not onelyonly 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 another more ſparingly, and as it were with a ſtriked meaſure: to one he giueth two talents, to another fiue, according to his owne good pleaſure: Not onelyonly giuing many things to the beſt men, but alſo making 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 fi…e 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 ſpoken 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 hauehave 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 becauſe Saint Paul before his conuerſion, was more inclined to the faith of Chriſt, and better affected then they? Or becauſe Paul vſed that common and generall 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 Geometricall proportion; for he doth giuegive vnequall good things to them that are equally euill, according to his owne pleaſure, as being a debtor to no man, nor ſubiect to any Law.
VI. But the difference and inequality of the louelove of God, will more clearely appeare, if thoſe whom God doth call by his word, and to whom he doth giuegive the ſpirit of adoption, and faith, and by them ſaluation, 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 elected: all which, that they are confuſedly and equally loued, and that God doth alike deſire their ſaluation, 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 hauehave not faith, and it is giuen but to few; therefore theſe are more loued: So the ſpirit of Adoption is a prerogatiue 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 teacheth, 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 darkeneſſe, to whom, not ſo much as the report or name of Chriſt hath come.
IX. Were the Corinthians and Philippians, who liued 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 forbiddeth him, and commandeth him to paſſe ouer into Macedonia: Certainely it appeareth, that God did not equally will the ſaluation of the Bythinians, and the Macedonians, ſeeing he would hauehave the Goſpell rather to be preached to theſe, then to them; and preſented 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 commanded 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 Phyſition doth equally deſire the recouery of two that are ſicke of the ſame diſeaſe, and yet doth prouide phyſicke for the one, and will not prouide for the other.
XII. When Chriſt ſaith, Iohn 10.16. that he hath other ſheep which he hath not yet gathered: did he louelove thoſe ſheepe which were not yet gathered, but were to be gathered in his time, no more then other men, whom he hath not onelyonly 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 ſaluation: and he would not giuegive to many people onelyonly a ſhadowed light, and ſuch meanes, by which being alone, the Arminians themſelues hauehave not yet dared to affirme that any man hath come to ſaluation.
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 louelove 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 hauehave Chriſt to giuegive thankes, becauſe his father had reuealed to babes thoſe things which were hidden from men of vnderſtanding: But Chriſt doth not onelyonly ſay, that theſe things were hidden 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 euill. We hauehave therefore God himſelfe profeſſing that he doth not equally louelove men that are equall by nature, 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 although Malachie ſaith, that the dominion of Iacob ouer his brother was an effect of this louelove, and hatred; yet the Apoſtle conſcious and priuie of the minde and meaning of God, will hauehave 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 ſaluation. Wee neede not be diligent in ſo cle…re 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 louelove 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 louelove 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 louelove all men, and doth equally deſire the ſaluation of all; and therefore he doth giuegive 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 hauehave reiected grace, being offered.
XVI. Certainely this is a deadly ſpeech, and is directly contrary, not onelyonly to the Scripture, but alſo 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 louelove all: But the queſtion is not, why God loueth ſome men more then others, but whether God doth louelove all men equally; therefore they entangle themſelues. And how abſurd that diſtinction 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 hauehave taught at large, Chap. 5.
XVII. Moreouer, they teach, that God is often diſappointed of his antecedent will, and that the louelove of God to vsus is then mutable, if he louelove vsus with his conſequent will, that is, by his will which is after our louelove and faith, and our owne will. It is a wicked thing to deſire, that the immutability of the louelove of God towards vsus, ſhould be after our louelove, and ſhould depend on our will; for the louelove of God cannot be certaine, if it be grounded on the louelove wherewith we firſt louelove him. That therefore the louelove of God to vsus might be certaine and immutable, it muſt needes goe before our louelove, as Saint Iohn teacheth, 1. Epiſt. 4.19. Ye louelove him, becauſe he loued you firſt.
XVIII. And if God by his conſequent will loued one man more then another, becauſe hee foreſaw hee would beleeue, and vſe grace well; then God ſhall not ſ…perate man, but man ſeperate himſelfe; contrary 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.
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 hauehave mercy vponupon vsus. 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 Apoſtle ſpeaketh of the conſequent will, and of that louelove whereby God loueth vsus by his conſequent will, ſeeing that the Apoſtle doth there adde, Who hath reſiſted 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 vponupon that which is there ſaid, Who hath reſiſted his will? But if they will hauehave 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 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 Apoſtle ſhould ſpeak vnproperly if he ſhould exclude only 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 hauehave done, yet the fore-ſeeing of the good to be done after his birth, would no leſſe derogate from the election of free grace, then the fore-ſeeing 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 hauehave appeaſed him that pleadeth with God, and doth ſcrupulouſly 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 willeth, 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 vponupon man.
XXI. But thoſe examples and teſtimonies which we hauehave brought out of the Scripture, doe no leſſe eſtabliſh the inequality of the louelove of God, by his antecedent will, then by his conſequent will. For when Chriſt ſaith, Iohn 6. No man can come to me, vnleſſe 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 Iewes, and not to the men of Tire, leſſe louelove the Tyrians 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 ſaluation to the Corinthians and Epheſians, who liued a little before the birth of Chriſt, becauſe their anceſtors 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 vponupon them whom hee loueth mo… although they are neuer a whit better diſpoſed to …ith and Repentance.
XXIII. But why did God call Paul with ſo effectuall 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 louelove him any whit the more by his conſequent will, that is, for the fore-ſeeing of faith, ſeeing that the faith of Paul was an effect of the louelove of God: Nor was he loued becauſe he was to be faithfull, but that he might be faithfull; as he himſelfe witneſſeth, 1 Cor. 7. where he ſaith, That he obtained mercy, that he might be faithfull.
XXIV. And ſeeing as it commeth to paſſe, that God doth beſtow vponupon 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 abound, 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 hauehave 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 euill? Will they ſay, that he that was more euill before 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 louelove 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 Arminians deny, but that the ſauing calling by the Goſpell, is a very great argument of the louelove of God to any nation: But hauing bent their diſputation another way, they doe ſearch into the cauſes, why God doth more vehemently louelove ſome then others, which is that very thing which we would hauehave.
XXVI. Finally, if God doth equally will to all men the end, that is, ſaluation, then alſo hee will equally ſuggeſt vntounto 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 louelove of God towards ſome one nation, and his leſſe louelove towards ſome other, it cannot be ſaid how coldly they deale: Sometimes they make the diſpoſition of the one, which is better then the other, 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 further. At the ſame time there were many nations euen ſtupid with their barbarous lewdneſſe, and ſeemed more worthy of pitty, if the heauenly calling were gouerned by mans reaſon, and not by the ſecret purpoſe of God. Surely before the comming of 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 belonged to his election.
XXVIII. Finally, ſeeing that there is no man, who by himſelfe, and of his owne nature, is not vndiſpoſed 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 regeneration 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 vsus, which doth follow mans free-will, and doth depend on it.
XXIX. But to make the fault of their anceſtors to be cauſe of this, and to thinke that God therefore would not hauehave 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 Romanes and Corinthians, that liued in the time of the Apoſtle 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 vponupon the children, beyond the third and fourth generation, although 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 marriages, there is a maruailous permixtion and mingling together of mankinde, and in one and the ſame nation, there are ſome who hauehave proceeded from other anceſtors, whoſe manners were diuers: Yea, one and the ſame man hath proceeded from anceſtors, whereof ſome hauehave refuſed the grace of God, and ſome hauehave not: Of all which, if regard is to be had; & if God will hauehave his Goſpell preached, or not preached to a nation, according as their anceſtors hauehave behaued themſelues, it will be impoſſible but that he muſt be diſtracted with diuers and contrary thoughts, and that his wiſedome muſt be bound with ridiculous bonds, and contrary purpoſes.
XXX. Yet the Arminians doe obſtinately perſiſt 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 hauehave the Goſpell to be preached to all. Arnoldus, Page 97. doth deny that it may be ſaid, that God would not hauehave the Goſpell to be preached to all. And, Page 397. It is true indeede (ſaith he) that the Goſpell is not eueryevery 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 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 hauehave 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 hauehave 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 manifeſt to them that asked not after me.
XXXI. Being driuen therfore from hence, they hauehave 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 preached to all nations, but that many nations ſit in darkeneſſe, 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 preaching 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 of God. For if God would hauehave brought the light of the Goſpell to the people of America, who hauehave 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 accuſed 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 intent, 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 puniſhment of others negligence. Alſo if God would hauehave his Goſpell preached to people, who are diuided from vsus in land, climate, and language, he would hauehave infuſed into ſome of vsus, 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 hauehave vnwillingly 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 continent, and would hauehave inſtructed them in the faith of Chriſt; and would not (being forgetfull of the croſſe of Chriſt, and being ouertaken with the itching of their owne wit) hauehave made ſo many troubles, nor hauehave 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 beyond the Aequinoctiall, into the inmoſt parts of Affricke, 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, neither 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 Apoſtles 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 commanded to preach the Goſpell to eueryevery creature, but this commandement doth not belong to the Apoſtles alone, but alſo to their ſucceſſors, who hauehave 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 Goſpell, 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 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 vntounto 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 eueryevery creature which is vnderunder heauen. I anſwere: The Apoſtles vſeth a kinde of ſpeech vſuall in the Scriptures, which by all that are vnderunder heauen, doe not vnderſtand all and eueryevery particular creature, abſolutely and without exception, but very many of them: So, Acts 2.3. And there were dwelling at Ieruſalem Iewes, out of eueryevery nation vnderunder heauen. For what? were there ſome out of America, 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 Ieruſalem: So, Eccleſ. 4.15. I ſaw all the liuing, which walke vnderunder the ſunne; When yet Salomon ſaw onelyonly 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.
XXXIV. That I may not ſay many things: In this queſtion, whether God doth equally deſire the ſaluation of all men, and whether he doth louelove all men with an equall louelove; the truth is ſo euident, that the Arminians ſometimes are aſhamed of themſelues, and vnawares doe come to our ſide. Arminius againſt Perkins, p. 2.4. hath theſe words: If any one, by the helpe of peculiar grace, hath apprehended grace offred; it is thence manifeſt, that God doth louelove him with a greater louelove 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; De vocatione qua ſit pro vt Drus mouit eſſe congruum. Vide Arno. pag. 73. &c et Arminan Perk. pag. 245.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 congruent, 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, determined not to giuegive 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 opinion of the Arminians, that God doth giuegive that effectuall grace to all, which may be effectuall in act, without which no man beleeueth, nor no man is ſaued: and that God doth giuegive but to few that grace whereby he giues, not onelyonly 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 beyond the law, made by himſelfe, giuegive according to his liberality, 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 louelove the worſt men, ſeeing that by that antecedent wil, he doth giuegive 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 giuen 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 giuing 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 power 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 conceited wiſdome, or moſt deſperate manners, did ſeeme to hinder the proceedings of the Goſpell, there hee plants the Goſpell, and doth propagate it with a more happy ſucceſſe, and greater efficacy.