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.



The same is proued out of the eight and ninth and the ele∣uenth Chapter to the Romanes.

SAint Paul in the eight to the Romanes, trea∣ting of Predestination, doth easily driue away all the cloudes of errour. His words are these, Verse 28.29.30. We know that all things worke together for good to them that loue God, to them that are called, according to his purpose: For whom he did fore-know, them also he did predestinate to be con∣formed to the image of his Sonne, that he might be first borne among many brethren. Moreouer, whom he did pre∣destinate, them also he called, and whom he called them also he iustified, and whom he iustified, them also he glorified.

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I. First of all, that speech offers it selfe, that we are predestinated, that we might be made conformable to the image of Christ: And seeing this conformity in this life, is by faith and charity; it is plaine by the Apostle, that wee are iustified to faith, and not for faith. I know indeede that Christ himselfe had not faith, as faith is taken in the Gospell; but seeing that the conformity of the faithfull with Christ is placed in charity, righteousnesse, and holinesse; and these are the effects of faith, which doth worke by charity: he that saith we are predestinated to charity and righte∣ousnesse, doth also say, that we are predestinated to faith, which doth effect and worke all those things; no otherwise then hee who is appointed to goe and to breath, is appointed also to life.

II. What say the Arminians here? Why, they by conformity with Christ, vnderstand the crosse, and afflictions for Christ: But the following words dis∣proue that, that he might be first borne among many bre∣thren: For Christ is the first begotten of the sonnes of God; as for other causes, so also because hee being more liberally furnished with the gifts of the holy Ghost, is an example of righteousnesse and holinesse; being annointed with the oyle of gladnesse aboue his fel∣lowes, Psal. 45. euen as the first borne receiue more of their fathers goods: But that he should be called the first borne for the crosse and for afflictions, is a thing new and insolent, and that which reason abhorreth. Also it is certaine, that that which Saint Paul speak∣eth of, doth belong to all the faithfull. For he addeth, whom he did predestinate, them also be called, whom he cal∣led, them also he iustified, whom he iustified, them also he

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glorified. Glorification, iustification, calling, prede∣stination, are the foure linkes of that chaine belong∣ing to the conformity vnto the image of Christ, and they are so interlaced & enfolded, that by no meanes they can be pulled asunder: For all that are glorified are iustified, all that are iustified are called by that effectuall calling, which is peculiar to the elect; all that are so called are appointed, that they should be conformable to the image of Christ. Let the sectaries tell me, whether glorification, iustification, and cal∣ling, doe not belong to all the elect: For Arminius, while he doth restraine this conformity to afflictions, he maketh many elect, that are not conformable to Christ, because many of the seruants of God, euen of the best, haue had peace without interruption, and quietnesse with honour. Doe the Arminians wipe themselues out of the number of the elect, who in the height of peace, forgetfull of the crosse of Christ, haue moued this sinke, pernicious and deadly to them∣selues, and to the Church? I am not ignorant, that these things are spoken by the Apostle, to the com∣fort of the afflicted, to whom all things turne to good. But what lets, that hee should not comfort them by those lessons which might belong to all. So the Apostle Saint Peter, 1. Pet. 2. when hee had commanded ser∣uants to be subiect to their masters, not onely if they were good, but also if they were euill and rough; a little after he doth exhort them to patience, by those instructions which are common to all Christians, ad∣monishing them that it is pleasing to God, if any of them endure troubles for conscience sake; that Christ being innocent, therfore suffered, that he might leaue

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vs an example, that we might walke in his steppes: And it is no doubt, but that these that are here said to be predestinated to conformity, vnto the image of Christ, are the same with those, who in the same place he saith, are called by the purpose of God: But they that are afflicted for Christ, are not onely called, but also all the elect; among whom there are many that are free from persecutions.

III. Especially obserue, that Saint Paul here doth speake of the election of particular persons, those whom he Predestinated, and those whom he glorify∣ed, for but some, and that a few are glorified. These Innouators, will haue the election of particular per∣sons to be after calling and they will haue them to be elected, whom God fore-seeth will follow him cal∣ling; and they make election to rest vpon this fore∣seeing. But Saint Paul here maketh election to be be∣fore calling, when hee saith, Whom he predestinated them also he called, whom he called, them also he iustified; whom he iustified, them also he glorified: For as in or∣der and time, iustification is before glorification; and calling before iustification, so also the predestination of seuerall persons is before calling.

IV. But it is worth the labour, to consider the linkes of that Apostolicall chaine, Whom he prede∣stinated he called, whom he called he iustified, whom he iustified he glorified, Doe not you see how we are pre∣destinated to our calling, and by our calling to iusti∣fication? And seeing that we are iustified by Faith, it followeth that we are predestinated to Faith: For how can he be predestinated to iustification by Faith, who is not predestinated to Faith? These things strike at the life.

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V. I let passe, that the Arminians doe ouerturne those words of S. Paul, whom he iustified, them also he glorified; while they affirme, that many are iustified who are reprobates. This they cleerely shew in their Epistle against the Walachrians, Pag 40. They who be∣leeue for a time, may be said to be iustified, whom the e∣uent doth shew to be reprobates.

VI. In the same chapter, v. 16. he saith, The spi∣rit of God beareth witnesse with our spirit, that we are the children of God. I demande whether this tesie∣mony of the spirit be certaine or doubtfull? If it be doubtfull, the spirit of God is accused of a lie. If it be certaine, I demand on what foundation doth this certainty rest? Doth it rest on the power of free-will? Why this is a doubtfull and deceitfull certainty. Or is this testimony certaine, because it is giuen to none but them, whom God hath certainely appointed to saluation? Why, this is that very thing, which we af∣firme, and the Arminians deny.

VII. There is no lesse force in the ninth chap∣ter to the Romanes, where the Apostle doth through∣ly and largely treate of Election and reprobation. The scope of the Apostle, is to teach, that election and saluation, is not of the workes of the law, but of God, calling and hauing mercy, and his scope is not (as Arminius faines) to treate of iustification by faith. I will not repeate those things which are spoken, chap. 15. where we hauer pressed Arminius, torturing the Apostle, that he might draw him, against his will, to the patronage of his cause.

VIII. Thus much the carefull Reader shall ob∣serue; that Paul after he hath spoken of the purpose

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of God, according to Election, doth presently lay downe Iacob, for an example of that Election; whom God loued before he had done any good or euil, and therefore before he had beleeued (for to beleeue, is to doe something) and so Election went before Faith. Yea, although to beleeue the Gospell and obey it, were not an action; yet if election went before the consideration of workes, it must needes also goe be∣fore the consideration of Faith, from which workes doe flow: For if Faith should goe before Election, God in electing could not consider Faith, but as bringing forth workes, for otherwise he had conside∣red Faith, not as it is, but as it is not.

IX. Also that which he saith, v. 16. It is not of him that willeth, nor of him that runneth, but of God that sheweth mercy, were false, if God had mercy on men for faith fore-scene. For the Arminians doe hold this stedfastly, and defend with greatest diligence; that God giueth all men power of beleeuing in Christ, yea, and that he is bound to giue it, and how great grace soeuer God may giue to beleeue in act, yet it is in the power of mans free will to vse this grace or not to vse it; to beleeue or not to beleeue, and that that man is elected by God, whom he fore∣saw would beleeue, and whom he considereth as al∣ready beleeuing. According to this doctrine, it may rightly be said, that saluation is of him that willeth and of him that runneth, and not onely of God that sheweth mercy: But if Paul therefore said, that it is not of him that willeth, because it is not alone of him that wileth, why shall it not be also lawfull to say, that it is not of God that sheweth mercy, because

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it is not alone of him shewing mercy, but also of mans free will.

X. But if to that question whereby it is demanded, why God of one and the same Masse, hath loued one and hated another, why hee had mercy of one, and hardned the other; it may be answered, that it was done because God fore-saw that the one would be∣leeue, and the other would not beleeue: Saint Paul ought not to haue blamed the demander, and com∣manded him to be silent, seeing the cause of this dif∣ference is in readinesse, to wit, in the one, faith was fore-seene, in the other vnbeleefe was foreseene. Did Saint Paul seeme to Arminius, eyther not to be quick of vnderstanding, or to be scrupulous without cause? But least he should be compelled to say this, he hath deuised I know not what subtilties, and monsters of interpretations: Such as are these. Of him that calleth, that is, of Faith: And of God that shew∣eth mercy, that is, that iustifieth not for workes, but for Faith, which mercy, notwithstanding is common to many reprobates. Then also that speech, I will haue mercy on whom I will haue mercy, by cuius, whom, hee would haue qualium, what sort of men, to be vnder∣stood. And it is not of him that willeth, to wit, righte∣ousnesse is not: For he denyeth that these are to be vnderstood of saluation, as if saluation were of him that willeth: Euen as to haue mercy, if Arminius be beleeued, is not to saue, but to giue the meanes to righteousnesse, And many more such like, which are eyther inconuenient or wrested, which we haue exa∣mined in the 15. chapter.

XI. Adde to these that which is in the eleuenth

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to the Romanes, At this present there is a remnant ac∣cording to the election of Grace. By this remnant, or re∣serued portion, are vnderstood those Iewes who clea∣ued to Christ, and who did not fall from the couenant with the rest. We haue here therefore the cause why these perseuered in the Faith, and haue not fallen from grace, to wit, because the reseruation was made according to the election of grace: Therefore perse∣uerance in Faith, is according to the election of grace, and not election, according to perseuerance in Faith. as Arminius would haue it. Arminius, that he might shift off this place, saith, that it is here spoken of electi∣on to righteousnesse, not of election to Faith, which although it be false, yet it doth not infringe the force and euidence of this place: For, whosoeuer is ele∣cted to righteousnesse, is elected to Faith. And sure∣ly I cannot sufficiently maruaile at that which Armi∣nius saith, Pag. 222. What is that which is by grace? It is election to Faith, nothing lesse, but it is election to righte∣ousnesse, as if there were any righteousnesse without Faith: Or as if he who refuseth Faith, doth not also refuse righteousnesse. Surely these things sound of Socianisme, and doe shew that there is vnder them some hidden vlcer: Also what is it to the purpose to contend, that it is here spoken of election to righte∣ousnesse, seeing according to Arminius, this is not certaine by the will of God, but doth depend on mans free-will.

XII. Arnoldus, Pag. 346. dealeth more warily: He thinks that it is spoken here of the reiection of the Iewes, and taking in of the Gentiles: But the word remnant, or reseruation, doth confute this, for from

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hence, as also from the former verses, it is manifest that he doth enquire the cause, why a few of the Iewes, onely a remnant, doe belong to the couenant, being afterwards to explaine how the Gentiles were engrafted into the place of the rest, which were reie∣cted and cut off.

Finally, against these places of Scripture, the Ar∣minians (although they be acute and witty men) doe so flye the encounter, they doe fight so recoylingly, they doe so intangle themselues, that they seeme ey∣ther to be vnwilling to be vnderstood, or to distrust their owne cause: Furthermore, if they say true, no man yet had vnderstood what Christian Reli∣gion is.


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