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.



Of the propagation of the sinne of Adam to his posteritie, where also of the traduction of the soule, and of sinne it selfe.

WE haue already said that the sinne of Adam is conueyed to his posterity two man∣ner of wayes; by Imputation, and Pro∣pagation: Of imputation it hath been spo∣ken; now we are to speake of Propagation.

I. That the sinne of Adam hath infected all man∣kinde with an hereditary deprauation, and that this contagion hath farre spred it selfe, hath beene abun∣dantly proued by those places, by which we haue de∣clared that euery man was conceiued and borne in sinne. As by one man, sinne entred into the World, and death by sinne: so death went ouer all, in whom all men sinned. Rom. 5.

II. And if any one would exactly view the man∣ner and circumstances of Adams sinne, he shall finde that in euery man, the character, and no obscure image, of that first sinne, is deepely impressed: for there is

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engrafted in euery man curiosity & desire of knowing those thin gs which pertaine nothing to him: and al∣so a distrustfull haesitation, and doubting of the word of God: And as Adam laid the fault vpon his wife, and his wife vpon the Serpent, so is it naturall to eue∣ry man, to couer his fault with anothers fault: Also flight and trembling at the meeting of God, lying, dis∣sembling, and a sense of vndecent nakednesse, are in all men by nature, and are deriued into posterity from that fountaine; and to these things we are not taught, but made, not instructed, but infected: To these things, we doe not onely not need a master, but contrary to the teaching of masters, and to discipline, all stayes and barres being broken, wee returne to them, nature being conqueror.

III. As therefore the egges of the Aspe are iustly broken, and serpents new bred are iustly killed, al∣though they haue yet poysoned none; so infants are rightly obnoxious, and subiect to punishments: For although they haue not yet sinned in act, yet there is in them that contagious pestilence, and that naturall pronenesse to sinne.

IV. But hence ariseth a question hard to be dis∣solued, to wit, by what meanes sinne is traduced from parents to their posterity, and how mens soules may draw this deprauation. For seeing all things that God doth, are good; it is not credible nor likely, that God put Originall sinne into mens soules: For how should he punish those soules, which hee him∣selfe had corrupted? And if he created the soule pure and iust, but being included in the body, it is defiled with the contagion, other discommodities no whit

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lesse doe arise: For to include a pure and innocent soule in a stinking prison, and to thrust it, as it were, into a bridewell, that it might bee corrupted there, doth not seeme to agree with the iustice and good∣nesse of God.

V. Hereto is added also, that sin is the deprauation of the soule, not of the body, for sin is a spirituall thing, a vice of the will; the body therefore cannot giue that to the soule, which it hath not: And seeing the body doth not sinne, but when the soule doth vse the body as an organ to sinne, Rom. 6.13. it is manifest that sinne doth passe from the soule into the body, and not from the body into the soule; to which thing, the very sinne of Adam is a cleere testimony to vs: For Adam first sinned in will, before hee stretched forth his hand to the forbidden Apple. Caluin saw this, who in the first chapter of the second booke of his Institutions, hath these words: This contagion hath not its cause in the substance of the flesh, or of the soule: but be∣cause it was so appointed by God, that what gifts hee had bestowed vpon the first man, he should haue them, and al∣so loose them both for himselfe and his.

VI. Here is a way that is obscure and slippery, in which we must goe with wary steppes. I doe not propound to my selfe to satisfie them that are braine∣sicke, and wickedly acute: I will onely set downe those things which seeme to mee to be agreeable to the word of God, and to reason; whereunto that the way may be made plaine, some things are to be spo∣ken of the originall of the soule, and of the traduction of it.

VII. Origen, following Plato, was of opinion, that

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all soules were at first created together with the An∣gels, and afterwards put into bodies. This hee dis∣putes, lib. 1. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Chap. 7. Tertullian will haue the soule to be conueyed with the seede, and the soule of the sonne, to be from the soule of the father, which is not to be marueiled at in him, who doth con∣tend that the soule is the body, lib de anima, Chap. 5. Saint Ierome in his Epistle to Marcellina, and Anapsy∣chia, doth witnesse, that the greater part of the west were of the same opinion. Saint Austin hath writ foure bookes of the originall of the soule, in which he leaueth this question vndecided, neither dares hee rashly determine any thing: And his second booke of retractations, Chap. 56. doth witnes, that hee con∣tinued in that doubt to his death: Yet in his 157. Epistle, hee doth debate with Tertullian, and doth more incline to the contrary opinion.

VIII. But we determin, that the reasonable soule is infused into the embryon, but not, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to come from without, as Aristotle would haue it. lib. 2. de generat. animal. Cap. 3. But we thinke that it is for∣med, by God, in the fruit, and in the rudiment of mans body, being led thereto by the authority of the Scripture, whereunto reason, and the nature of the soule it selfe doth agree.

IX. Moses, Numb. 27.16. saith thus to God. Let the Lord, the God of the spirits of all flesh, set a man ouer the Congregation. And the Apostle to the He∣brewes. Chap. 12. v. 9. And if (saith he) wee had fa∣thers of our bodies, which corrected vs, and we gaue them reuerence: Shall we not much rather be in subiection vn∣to the father of spirits and liue? It is not without con∣sideration,

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that God by a peculiar elegie and stile, is called the father of spirits, that he might be opposed to the fathers of the flesh: for if the soule be by tradu∣ction, those that are fathers of the flesh, would also be the fathers of the spirits: Neither should God by this title be distinguished from the fathers of the flesh, if he wrought alike in both; and did not forme mens soules otherwise then their bodies.

X. Wherefore Ecclesiastes, Chap. 12. saith. The bo∣dy is dissolued to dust, and the spirit returneth to God that gaue it, which surely would not be aptly spoken, if God should giue the spirit no otherwise then he giues the body. Certainly by that word of returning of the soule to God, Salomon doth insinuate, that the soule came from God, and doth returne thitherwhence she had her originall, which cannot be said of the body.

XI. The conception of Christ, in the wombe of his mother, doth adde credit to this opinion. For see∣ing that, according to the flesh, he had not a father, it is plaine, that his soule was immediately created by God: And if it be necessary that thou maist be sonne of Adam, to haue thy soule traducted by thy fathers seede, Christ could not be called the sonne of Adam, nor of Dauid.

XII. It is vnsauory which is brought out of the beginning of Exodus, to proue the traduction of the soule, Seauenty soules came out of the loynes of Iacob; for the propriety of the Hebrew, is well knowne, that by soules are vnderstood persons.

XIII. Also reason it selfe doth agree with the word of God. 1. For the soule, which is something which is aboue nature, cannot be in a common con∣dition

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generated with other naturall things. 2. Be∣cause it is immateriall, it cannot be brought forth by the power of any matter. 3. If the soule were not generated vnlesse by the body, it could not be with∣out the body, nor could it subsist by it selfe alone. 4. They that would haue the soule to be traduced by the seede, doe driue themselues into straights, from which they cannot possible free themselues. For why should not the soule of the mother, be also traduced into the sonne? or if the soule of the sonne be tra∣duced, as well from the soule of the mother, as of the father, it must needs be, that two soules doe grow to∣gether, & are mingled into one. 5. What will be come of so much seede that is lost, which either fals from them that sleep, or is vnhonestly lost, or being receiued into the wombe doth not come to conception? Will so many soules of men be lost, or shall they be choa∣ked in the wombe? or shall they remaine alone with∣out matter, seeing it is certaine that they belong not to the number of men. 6. Also it must neede be, that eyther the whole soule of the father is traduced, and so the father shall be made soule-lesse; or else a por∣tion and part of the soule; and so the soule shall be diuisible. Neither can the whole soule be transmit∣ted, as when light is kindled of light; for such a propagation is made, by the transmutation of the matter applyed vnto it; and so the applyed matter of the begetting soule, should be turned into the soule. 7. If the definition of the soule, laide downe by Ari∣stotle (Lib. 2. de anima, Cap 1.) and euery where con∣ceiued be true, by which he defineth the soule to be, the first act of the naturall originall body, hauing life in

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power, I doe not see how the rationall soule can en∣forme and shape the seede, in which there are no Organs.

XIV. Neither is man therefore to be said not to be∣get man, although he doth not beget the soule, nor the soule be brought forth of the power of the seed; yet is it sufficient for the generation of man, that in genera∣ting, although he doth not giue the whole substance, yet he doth giue the subsistance of the person, and doth not onely supply the matter of the infant, but doth also minister dispositions and aptitudes to re∣ceiue that forme, by which man hath his being. For, seeing that by the testimony of the Scripture, the Vir∣gin Mary is the mother of Christ, although the extra∣ordinary power of the holy-Ghost perfected his con∣ception; who neede doubt to affirme that, com∣monly man doth beget man, seeing all naturall things are done by ordinary meanes and rules. These thornes being plucked vp, the way to know the man∣ner of the traduction of sinne from parents to their children, is made playner.

XV. In the beginning, I thinke I haue shewed by sure reasons, that sinne doth not passe from the bo∣dy into the soule: And on the other side, that God put into the soule this inclination to sinne, it is a great wickednesse to beleeue. And yet that originall sinne was in the soule, God being vnwilling, or being indif∣ferent, and permitting it with an idle permission, can∣not be spoken or beleeued without great offence: For seeing Originall sinne is the punishment of the sinne of Adam, he that saith that this punishment was in∣flicted onely by the permission of God, and not by

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his will, doth take away from God the office of a Iudge; for Iudges doe not punish by permitting, but by decreeing.

XVI. For the explication of this Doctrine, we lay downe these sixe propositions and foundations of the truth.

First, Although we had not beene borne of Adam, yet because hee had receiued supernaturall good things, both in his owne and our name, seeing he lost them by his owne fault, wee are iustly depriued of them: Euen as among many brethren, one doth waste and consume that mony to his owne and bro∣thers losse, which hee receiued in his owne and bro∣thers name.

Secondly, God put into the soule these faculties, Vn∣derstanding, Will, Sense, & Appetite, which are natu∣rally carried to things that are obuious & known, and not to things that are vnknowne and farre remoued.

Thirdly, Man cannot know and loue supernatu∣rall and diuine things, without diuine and supernatu∣rall enlightning.

Fourthly, Neither could man vse those things that are obuious and naturall, iustly and conueniently, and to the glory of God, vnlesse some supernaturall light did shine forth to him.

Fifthly, God hath put into euery man, for his owne preseruation, a loue of himselfe, which loue is natu∣rally good; but doth then beginne to be morally good, when it doth accord to, and helpe forward the loue of God.

Sixthly, the manners of the minde, doe for the most part follow the temper of the body.

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XVII. These things being laid down, I say that God doth create the soules of men good, but destitute of heauenly gilts and supernaturall light, and that iust∣ly, because Adam lost those gifts for himselfe and his posterity, which he had receiued for himselfe and his posterity. Not to giue supernatural light to the minde is not to put into the will, although peruersenesle of will doth afterwards follow the blindenesse of the minde. For the will being destitute of this light, and of the knowledge of supernaturall good things, can∣not moue it selfe to things vnknowne, but onely to things that are present and knowne, such as are the pleasures of the body, riches, &c. Which although they be naturally good, yet they turne the will from the study and desire of supernaturall things. Then also selfe-loue, which is naturally good and ne∣cessary, doth beginne to be morally euill, because it doth inuade that place which is due to the loue of God. Hence is that pronenesse to euill, which is in that inordinate selfe loue, which supernaturall illuminati∣on doth not direct: which light God not giuing to the soule, doth not therefore put sinne into it: No o∣therwise, then if one doth take away from the Tra∣ueller the light of the Sunne, by putting darkenesse betweene; be doth not force the Traueller to stragle, nor doth turne him from the right way; but onely he doth take away that, without which the right way cannot be knowne.

XVIII. The temper of the body doth increase this contagion: For it is found by experience, that sanguine men are bloudy and libidinous, cholericke men are rash and angry, melancholicke men are su∣spicious

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and stedfast in their purposes, deepely hiding their malice; blacke and yealow, choller are as sparkes and tinder put to the appetite, by which it catcheth flames, and burnes: And according to the temper of the body, one laughes vnder the scourge, another weepes with a blow. The humours of the body therefore, are not causes, but prouocations of sinne; neither doe they compell the will, but allure it; nor doe they impresse sinne on the soule, but doe put forward the sinfull soule, and there being may waies open to sinne, they doe incline the soule hither rather then thither.


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