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 23, 2024.



The opinions of the parties vpon the doctrine of Pre∣destination.

I. WE haue already said that predestination is the decree of God, by which, in the worke of our saluation, God hath from eternity determined what hee will doe with euery particular man; and that there are two parts or species of it, Election, and Reprobation.

II. Arminius, Thes. 15. Theolog. Disputa. vnder∣standing by the name of Predestination, onely electi∣on, doth thus define it. Predestination is the decree of Gods good pleasure in Christ, whereby from eternity hee hath determined with himselfe, to iustifie, to adopt, and free∣ly to reward with eternall life, the faithfull, to whom hee hath decreed to giue faith, to the praise of his glorious grace. All other his sectaries doe with one mouth say, that election is the decree of God, of sauing those that beleeue in Christ, and shall perseuere in faith.

III. But here the Arminians doe with a maruailous craft hide their minde and meaning: For that defi∣nition laid downe by Arminius doth seeme to teach, that God chose some certaine men to saluation: But it is otherwise, nor is this the meaning of this difini∣tion: for by these words, the faithfull to whom hee de∣creed to giue faith, they doe not vnderstand some

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certaine men whom God hath precisely elected; but they onely insinuate of what quality they are whom God would elect, to wit, such as should beseeue: And they teach, that God is often disappointed of that will by which he hath decreed to giue men faith, and that he may be condemned whom God hath so e∣lected: For they deny that this decree is precise, but that it is conditionall, and which depend of faith foreseene; of which faith the grace of God is but a cause in part, for free will hath also a part here, in the power whereof it is to vse well or ill the preuenting & accompanying grace of God, & eyther to receiue, or to refuse it: Therefore they make God, by this decree, seriously to intend the saluation of all men, & to haue determined to giue them sufficient grace & power to beleue: but that he is disappointed of this his decree & intention in many, mans will hindring it, whereby it comes to passe that God is deceiued of his naturall desire and first intention, which surely must needes be the best. Least therefore any one should thinke, that by this decree of election, which Arminius hath defined, some certaine men are appointed to life, it must be obserued, that this decree, according to the meaning of Arminius, doth conditionally belong to all men whatsoeuer, and that by this antecedent will, Pharaoh and Iudas, &c. are conditionally elected; wherefore the Arminians doe deny that the number of the elect is certaine by the precise appointment of God, which can neither be increased, nor be dimini∣shed.

IV. Obserue also, that that definition laid downe by Arminius, doth not belong to infants, which are

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taken away by an immature and vnseasonable death; for the Arminians will haue onely them that beleeue to be elected.

V. Besides this generall and conditionall election, by which all men without exception are elected, they make another election of particular men, which doth rest & relye on faith foreseene. This they define to be the absolute decree of God, of sauing some certaine men, whom he from eternity fore-saw would beleeue in Christ, and perseuere in the faith, which faith and perseuerance, they say, is considered in the decree of election, as already fulfilled: The same men are also of opinion, that this election, while wee are pilgrimes vpon earth, is incompleate, and reuocable: For so Greninchouius, P. 136.137. As the good things of our saluation, which are continued, faith being continued, and are reuoked and called backe, faith being denied, are in∣compleate; so election is in this life incompleate, not per∣emptory, not irreuocable: But the course of election being finished, they will haue this decree then to bee compleate and irreuocable.

VI. They will haue the will of God, of sauing some certaine men, to be after the will of man, and to depend vpon the fore-seeing of faith.

VII. They will haue that first election to belong to the antecedent will, the latter election to the con∣sequent will.

VIII. That God doth supply tomen the meanes to beleeue, they thinke it to be the act of his pro∣uidence, and not of this election, whereby hee hath appointed some certaine men to glory: and they de∣nie true faith and perseuerance in faith, to be an

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effect of this latter and absolute election: seeing pre∣cise election doth rather depend on the fore-seeing of that faith, and faith is before election: For they denie that God hath precisely predestinated any one to faith, but they will haue it, that they that haue faith are predestinated to saluation.

IX. They comprehend the whole doctrine of election in foure decrees, which they so knit among themselues with a perpetuall linking, that the latter depend on the former.

X. The 1. decree of God, is of giuing his son for the abolishing of sin, & for the redemption of al mankind, in which redemption, they would haueal mankind to be reconciled, and remission of sins to be obtained for all. The 2. decree, that whereby God decreed to saue them that beleeue, & would perseuere in faith: This is that generall & conditionall election. The 3. decree, is that wherby God decreed to giue to all men sufficient grace for faith & repentance: which power, they say, is giuen irresistably, yea; and that God is bound to giue all men this grace: But the very act of beleeuing, they say, is not giuen but resistably, least force should be of∣fered to mans will. They denie therefore that God de∣creed to giue to any one precisely & absolutely faith, and the act of beleeuing. The 4. & last decree, they would haue to be that whereby God hath precisely and absolutely decreed to saue some certaine men, for their faith fore-seene.

XI. These are the decrees of the Arminians, and this is the summe of their whole doctrine, in the sear∣ching and viewing of which, the labour is not small, they doe so enwrap their meanings, they doe so hide

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their mindes, that there alwaies lyeth open some hole to scape by; whose meaning he that doth not know, will easily beleeue, they haue wrong done them, they doe so parget ouer their errour with beautifull co∣lours, as if they were of the same opinion with vs, when they are very farre distant from vs: Then also if one in expounding their opinion, hath not expres∣sed all, euen their least distinctions, or hath not obser∣ued all their shifts, it cannot be said, what tragedies they stirre vp, how miserably they complaine, as it were, of force and grieuous slanders, and calumny: Being ready also to forsweare Arminius, and them∣selues to pluck vp their owne opinions, and to main∣taine the cause of the Papists, finally, to doe any thing so they may escape our hands.

XII. But we handle the matter more plainely, nor doe we so laboriously, cut the election of God into members: Neither doe wee prescribe an order to God, by which hee should haue digested, or yet ought to digest his thoughts, and to dispose his de∣crees. We acknowledge there is no generall election, seeing there is no election where nothing is left: And we acknowledge no election, vnlesse it be of seuerall and particular persons, and that also to be precise and determined by the purpose of God; neither doe we thinke any to be elected, but he that shall certain∣ly and infallibly come to saluation: Nor doe we be∣leeue that we be elected from faith, or for faith, but vnto faith. For God doth not elect those that are good, by any goodnesse which goeth before election, but by his election hee will make them good: Nor doth he fore-know any good in vs, but what he him∣selfe

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is to bring to passe; which is not to fore-see, but fore-ordaine: Neither doe wee make the election of perticular persons, to depend vpon mans will: Yea, and we beleeue, that perseuerance, and the confirma∣tion of mans will in faith doth proceede from Gods free election of grace, by which he decreed to giue to them whom he appointed to an end, the meanes to come to that end.

XV. Wee agree with the Arminians in this, that God, in electing, doth consider a man, not onely as fallen, but as one that by his gift is to beleeue: for those which he appointed to saluation, he appointed also to faith and repentance; but we doe not thinke, that in election, faith is considered as accomplished; but as that which should be accomplished by the grace of God, and which is the effect of our election; and that God doth this not by compelling the will, but by bowing it, and by granting that of its owne accord it should follow him, calling: Not by a force, which is therefore called irresistable, because thou canst not resist it although thou wouldst, seeing this very thing is a part of this grace, that thou shalt not be willing to resist it: But that God is bound to giue his grace to men, we detest it, as an opinion contume∣lious, & reproachfull, against the maresty of God. Also we despise the opinion of the Arminians, wherby they determine that God equally desires saluation to all, as an opinion contrary to the Scripture & to experience.

XIV. Wee say that election is the eternall, and therefore immutable decree of God, whereby out of mankind fallen & corrupted, God decreed of his owne meere grace, by Christ, to saue some certaine men,

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and to giue them the meanes whereby they might come to saluation.

XV. The decree of giuing faith & repentance, we make to be a part of that decree: For the decree con∣cerning the end, includes, also the meanes; so the de∣cree of making warre, doth include, Horses, Armes, and prouision; and the will whereby any one hath decreed to builde, doth necessarily include the will of gathering together stones and timber: Neither doe we thinke it safe to pull asunder the counsels of God, and as it were, scrupulously to cut them into peeces.


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