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.
Cite this Item
"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.


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The obiections of the Arminians are dissolued, by which they endeauour to maintaine and confirme the obtaining of saluation for all men.

THE Arminians make many obiections a∣gainst these things, but preuaile nothing. First, they flourish with places of Scripture, and then they handle the matter with other reasons.

I. They bring that place of Saint Iohn, Chaper 3. Verse 16. Where God is said to haue so loued the world, that he gaue his Sonne: which place wee haue already taught, doth hurt Arminius; and that the sending of the same, is in the following words, restrai∣ned to the beleeuers alone. Whence it is manifest, that Christ was not sent, but to saue them who were to be∣leeue. I might say that the world is here taken for the faithfull alone; as, Iohn 6.33. and 1 Tim. 3.16. and Hb. 2.5. But although we grant, that by the world all mankinde are contained in the whole, yet it will not thence follow, that Christ purchased saluation for all, and particular men: for the obtaining of the salua∣tion of some men, doth abundantly testifie, that man∣kinde is loued by God.

II And it is worth the labour to know what mea∣ning the Arminians apply to Christ, and what accor∣ding to the Arminians is the sense of these words of Christ. God so loued the world, that he gaue his onely be∣goten Sonne, that whosoeuer beleeueth in him, should not perish, but haue euerlasting life. According to the

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doctrine of Arminius, this must be the sense of these words; God so loued all mankinde, with a loue where∣with he hath not willed their saluation, that he decreed to send his sonne, before he thought of sauing man, to pur∣chase for himselfe the power of sauing man, and afterward he decreed to giue euery man power of beleeuing, if he him∣selfe would, that so he might haue eternall life. A monster of Doctrine, and a new Gospell.

III. They assault vs also with the words of Saint Iohn, 1 Epist. 2. Chap. 2. v. where Christ is said to be the propitiation for the sinnes of the whole world. And out of the first Chapter of Saint Iohn; where hee is called the Lambe, taking away the sins of the world. But by these, they effect nothing; for this is said, be∣cause in the whole world no mans sinnes are remit∣ted, but by Christ. In the same sense that 1 Cor. 15.22. Saint Paul saith, In Christ all men are made aliue; be∣cause no man is made aliue, but by him. So hee that should say, that Hypocrates taught all Graecia and Italy the art of Physicke, did not say that all and seuerall men of Graecia and Italy learned Physicke of him, but that no man learned Physicke but from him. For it is manifest, that Christ hath not taken away the sinnes of all and seuerall men, because very many remaine in sinne, and are condemned for their sinnes.

IV. They doe colourably boast of that place, 1 Tim. 2.4 God would haue all men to be saued, and come to the knowledge of the truth. And, Verse 6. Christ gaue him∣felfe a ransome for all. Also that to Titus, Chap. 2. The grace of God, that bringeth saluation vnto all men, hath ap∣peared: But that here, by all, are vnderstood any; and men, of whatsoeuer state and condition, the very con∣text

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and coherence of the place doth proue. In that place to Timothy, the Apostle would haue Kings to be prayed for; in that place to Titus, hee commandeth seruants to be faithfull, and not to purlome. Of this exhortation, this is the cause and reason; because the promise of saluation did belong to Kings, although at that time they were strangers from Christ; and to ser∣uants, although they were of an abiect and base state; neither is any condition of men excluded from salua∣tion. Saint Austin doth thus take this place of the first to Timothy, Enchirid. ad Laurent. Cap. 103. And Thomas in his commentary vpon this Epistle. And this thing is confirmed by the very words of the Apostle; for he saith, God would haue all men be saued, and come to the knowledge of the truth: Now it is manifest by expe∣rience, that God doth not giue, yea, nor doth not offer to all and particular men the knowledge of the truth.

V. It is frequent in the Scripture, to take the word all, for the word any, as Luke 12.42. Ye tithe Mint and Rue, & omneolus, and all manner of hearbs. And Mat. 9.35. Christ healed, omnem morbum, euery disease, for e∣uery kinde of disease. You haue the like example, Colos. 1.28. In this sense, Heb. 2. Christ is said to haue dyed for all.

VI. Furthermore, there is no doubt, but that the Apostle commandeth vs to pray, not onely for Kings in generall, but also for all seuerall Kings. For we, to whom the secrets of Election are vnknowne, ought to hope well of euery one: But he that commandeth vs to pray for Nero, doth not therefore determine that God will saue Nero, but onely forbiddeth vs to de∣spaire of him.

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VII. The sense therefore of these words, God would haue all men to be saued; is this: God doth inuite men of all sorts to saluation, and doth exclude no condition of men from saluation. For if God should absolutely will, or should seriously desire all and particular men to be saued, there would not be wanting meanes to him, whereby he might effect what hee would, and be made parta∣ker of his desire, his iustice yet remaining intire, and mans liberty being not touched, nor infrin∣ged.

VIII. That place maketh no more to the purpose, which they bring out of Rom. 14.15. Destroy not him with thy meate, for whom Christ dyed: For to destroy there, is not to condemne, but to scandalize and to of∣fend the conscience of any; by which deede, as much as is in vs, we would lead him to destruction: For to de∣stroy any one absolutely, is not in our power. So with the Apostle, 2 Cor. 10.8. to destroy, is the same thing, as to offend with scandall, and to slacken him that is doing the workes of piety.

IX. In the second Epistle of Peter, Chap 2. Vers. 1. Christ is said to haue redeemed the false Prophets, who denyed him: but there it is not spoken of re∣demption from eternall death, but of the freedome from ignorance and errour, and the darkenesse of that age, by the light of the Gospell, which those false Prophets did corrupt, by the mingling of false doctrine: For to take redemption for any kinde of freedome, is vsuall in the Scripture; insomuch, that resurrection is called the redemption of our bodies, Rom. 8.22. Ephes. 4.30.

X. In the same Epistle, Chap. 3. ver. 9. Peter saith,

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God is not willing that any should perish: to wit, because he is not the cause of the perishing of any one; and because he admitteth all who are conuerted, neither doth he reiect any one: But he is not bound to restore to all, those powers which were lost by mans fault, nor to giue faith to all, seeing man by his owne fault brought vpon himselfe the inability of beleeuing, as wee haue proued at large in the eleauenth Chap∣ter.

XI. Ezechiel 18.23. God saith these words; I am not delighted with the death of a sinner, but that he should be conuerted, and liue. These words say nothing else, then that God will not the death of that sinner who is conuerted: But if he be not conuerted, Arminius himselfe will not deny, but that God doth will his death; as the Iudge doth will the punishment of him that is gui ty. God is not delighted with the death of a sinner, as hee is a man, but yet no man can deny, but that God loueth the execution of his iu∣stice.

XII. Indeede in the 1 Tim. 4.10. God is called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the sauiour of all men. But the Apostle there spea∣keth of the preseruation in this present life, and of the prouidence of God, which is extended to the preser∣uation of all men: which care, Dauid, Psal. 36. doth extend euen to the beasts, for there God is called the preseruer of men and beasts. The precedent words of the Apostle doth declare this: We hope in the liuing God; for he speaketh of God, as he doth giue life to things created by him. Alike place you haue, Act. 17.25.

XIII. Arminius, pag. 220. against Perkins, doth bring the promise made to Adam, concerning the

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seede of the Woman, which saith hee, doth belong to all particular men. I answere, that by this promise it is onely promised that Sathan shall be ouercome, by the seede of the Woman; but that it belongeth to all and particular men, it is no where said. The do∣ctrine of the Gospell preached to Adam, doth not so pertaine to all his posteritie, as the precepts of the na∣turall law; because the obedience of the law is a na∣turall debt; but the doctrine of the Gospell is a super∣naturall remedy. Thence it is that the sinne of Adam against the law of God, is imputed to all his posteritie; but his faith, by which he beleeued the Gospell, is not imputed to his posteritie. Nor if Adam, by his incre∣dulitie, had refused the promise of the seede of the wo∣man, had therefore his posteritie fell from the hope of saluation: Nay, what that this promise of the seede of the Woman, to breake the Serpents head, is manifest∣ly restrained to the faithfull alone? For Sathan doth bruise the heele of the children of God alone, seeing he killeth the rest with a deadly wound.

XIV. The Arminians being driuen from the ho∣ly Scripture, flie to their reasons: and as they vse the Scripture without reason, so they vrge reasons with∣out Scripture. They charge vpon vs this syllogisme, as it were with a great dart, when yet it is but a slen∣der twig.

Whatsoeuer all men are bound to beleeue, is true. But all men are bound to beleeue that Christ dyed for them: Therefore that is true.

The minor part of this Syllogisme is false, and doth beare many exceptions For they to whom Christ hath not beene preached, and who haue heard nothing of

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the death of Christ, are not bound to beleeue that Christ dyed for them, which yet are the greatest part of the world: Neither are they, to whom Christ is preached, bound to beleeue absolutely and without condition that Christ died for them, but on this con∣dition, if they be conuerted: For if they shall perse∣uere in impenitency, they are bound to beleeue that the death of Christ doth nothing pertaine to them.

XV. Arminius, pag. 77. against Perkins, and his sectaries, doe repeate and heape vp these things, euen to tediousnesse. If there be any, for whose sinnes God would not haue satisfaction to be made to himselfe by the death of Christ, then in no right can faith be required of them, nor can Christ be made their iudge, neither can the reprobate be blamed for refusing the grace of redemption, because it did not pertaine to him. I answere, all these things are grounded on this false supposition, that faith is required of all men: for wee haue already taught, that it is not required of them who neuer had any meanes to know Christ; as also that they to whom Christ is preached, are not bound absolutely and without condition, to beleeue that they are re∣deemed by the death of Christ, but on this condition, that they be conuerted. They to whom the Gospell hath not beene preached, shall not be condemned for the reiection of the Gospell, but for the breach of the Law: of which iudgement, Christ by his father is ap∣pointed to be the Iudge; who doth leaue vnder the Law, those whom he doth not saue by the Gospell. But they who by their incredulity, haue refused the grace offred them by the Gospell, are iustly condem∣ned

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for refusing that grace, not because they haue re∣iected that which pertaineth to vnbeleeuers and im∣penitent persons, but because hauing despised the condition, they haue neglected that which was offe∣red to them vnder the condition of beleeuing; which condition, although they cannot fulfill by their natu∣rall powers, yet it is their debt, for man himselfe, by his owne fault, brought vpon himselfe the disabilitie of beleeuing, which disability God is not bound to cure in all: Of which thing it is largely spoken, Chap. 11. But (say they) Reprobates cannot be blamed for despising that grace which doth not belong vnto them. But they are quite out of the way: For repro∣bates cannot be accused for despising grace, if they did despise it, because they knew it did not belong vnto them: But they therefore reiect it, because they loue not Christ, and they are led to the contempt of it by their owne will: For Reprobates doe not there∣fore beleeue, because saluation doth not belong vnto them; but rather, saluation doth not belong vnto them, because they doe not beleeue, and they draw destruction to themselues, by their owne incredulity and impenitency. It is true indeede, that reprobati∣on is the cause why God will not giue faith and re∣pentance to this or that man: But it is not the cause which doth put in and brede impenitency, and in∣credulity in man: Wherefore that speech of Christ, Iohn. 10.16 Yee beleeue not because ye are not of my sheepe, is so to be taken as if hee had said, Therefore God doth not giue you faith, which is peculiar to the elect, because yee are not elected.

XVI. This is the obiection of Greuinchouius, P. 19.

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If election be before the obtayning of saluation, then God first decreed of the communicating of saluation, be∣fore he decreed of the obtaining of it. But I am so far from thinking this to be absurd, that I beleeue it is plainely necessary: For it is alwaies first thought of the end, before of the meanes to the end. The saluation of man was the end God propounded to himselfe; that this was the end is hence manifest, because this is last in execution: Therefore God first thought of gi∣uing saluation, before he thought of the obtayning of saluation by Christ, because this is the meanes by which he doth leade vs to saluation.

XVII. The same man, Page 87. doth thus dis∣pute: They to whom this price (being fit to saue them) is offered, if they themselues will embrace it, for them also it is payed by the purpose of God: But it is offered to Repro∣bates on this condition, if they will embrace it; therefore it is payed also for them by the purpose of God. I answere, that the minor part is not vniuersally true; for this price is not offered for all the Reprobates; and the maior part doth offend against the rules of precogni∣tion or supposition, which will haue the subiect of euery Axiome or sentence, to be, or to haue being. For examples sake; this sentence, Whosoeuer fulfilleth the law is saued, is not false: But the falshood of it is in the presupposition, whereby it is presupposed, That some men fulfill the Law. The Maior of this Sy∣logisme hath the same fault: For the subiect of it, is imaginary and not existent: For the subiect is this, They to whom this price is offered to embrace it if they will; I deny that there are such men to be found: For this price is not offered to the Reprobates, if they will

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embrace it, seeing it is most certaine that they will not, and that they cannot will; of which disabilitie man himselfe is the cause: Neither is this price offe∣red to the Elect if they will, but God in offering that price, doth worke in them that they should will.

XVIII. And when they speake of the suffici∣ency of the death of Christ, as they extoll the efficacy of it, so they say that it is sufficient, not onely for men, but also for the diuells. Which if it be true, it must needes be, that God doth take away and cut off something from the price of the death of his Sonne; and doth shorten the efficacy of it. But although I know that the price and dignity of the death of Christ, doth not depend on his humane nature, but on the infinite excellency of his diuine nature, yet I denie that his death is fit for the redemption of diuels, because the iustice of God requireth, that man who sinned, should beare the punishment, and it was need∣full that the mediator betweene God and man should haue reference to both, in the communion of his nature: Therefore to saue man, he tooke not the Angels, but the seede of Abraham, Heb. 2. And if the death of a man is sit to satisfie for the sinnes of Angels, then the torments of an Angell, if Christ had taken the nature of Angells, had beene fit to satisfie for the sinnes of man. Finally, when it is spoken of the fitnesse, is not to be disputed of the sufficiency: For otherwise, it might also be disputed whether the death of Christ be sufficient to saue Horses or Beetles, and to giue them immortality; which surely is not without im∣pietie.

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XIX. These in a manner are the arguments wherwith these innouators do defend themselus: But they doe exagitate and wrong our opinion, after their owne manner, which is euill; for they change it before they impugne it: By this meanes they doe not re∣fute our opinion, but their owne forgeries. For ex∣amples sake, Christ, Iohn 3.17. speaketh thus: God sent not his sonne into the world, to condemne the world, but that the world through him might be saued. Greuin∣chouius, Page 21. doth faigne that wee thus interprete this place: God sent his Sonne into the Elect; When notwithstanding there, by the world, is manifestly vn∣derstood this region of the earth, and his habitation among men. He, wantonly sporting with an vncon∣stant licentiousnesse, doth attribute many such things to vs. This one example which I will adde shall be instead of many, Page 76. hee doth bring vs in thus speaking: Ye Reprobates, why doe you cease; Hauing got∣ten so fit a price of redemption, that if ye will beleeue, or eate through a Rock, ye may goe right from hence into the kingdome of Heauen? And a little after, Hee hath also vouchsafed you, to wit, the Reprobates, his calling, al∣though ye are appointed to eternall punishments, for no de∣sert of yours, that being more blinded and stupified, ye might procure to your selues a greater iudgement. Behold the mans pastime, and his Theologicall spleene. I doe not doubt but his heart leapt for ioy when hee writ these things, as a thing brauely carried: But the good man doth trifle, and fight with his owne shadow, for these things doe quite differ from our opinion. For we doe not command the Reprobates, that is, they that perseuere in impenitency & vnbeleefe, to beleeue

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a lie, or while they perseuere in impenitency, to flat∣ter themselues with a vaine hope, vnder the pretence of faith in Christ: Nor doe we say that they are ap∣pointed to eternall punishments for no desert of theirs, seeing they haue procured this destruction to themselues by their owne sinnes: Nor doe we teach that any one is onely therefore called by God, that he might procure to himselfe greater iudgement, al∣though oftentimes, men by their calling are made in∣excusable, because by the knowledge of their dutie, the fault of the neglect of their duty is made greater, and it is a greater fault, not to doe what you know. then not to know what you should doe. The scope and intent of God calling to the Reprobates, is to re∣quire of them that which they owe; to the elect is, to giue the efficacy of their calling, that they might be saued; to them both, that hee might make knowne what is acceptable to him, and what obedience is plea∣sing to him.

XX. But Greuinchouius shall not goe scot-free, it seemeth good to lay these things vpon him, and to present to your view the prodigious doctrine of the Arminians, the curtaine being, as it were, drawne a∣side, and that without any false accusation: For put∣ting on the person of an Arminian, I may thus speake to the Reprobates.

Be of a good courage ye Re∣probates, for although ye are reprobates, yet ye may be saued. It is true indeede that no reprobates are saued; but yet there is none of them who may not be saued. For Christ hath obtained for you saluati∣on, but not the application of saluation: He hath obtained good things for you, but hee hath not ob∣tained

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for you, that you should euer possesse those good things in act: For he hath obtained that re∣conciliation, which in the very moment wherein he procured it, he certainly knew would not profit you. Hee hath obtained for you the remission of those sinnes which he certainely knew were not to be remitted: For this reconciliation is not applied but on a condition which hee knew was not to be fulfilled. And that ye may know how well Christ wisheth you, I tell you that hee doth intercede for you with a generall intercession, but not with a par∣ticular, without which no man is saued. For by the death of Christ, reconciliation is obtained for you, but not the communication of the reconciliation: Neither is the application of the obtained reconci∣liation procured for you; but God by it hath got∣ten to himselfe liberty and faculty to saue you: By which death, Christ is made a redeemer, without a∣ny certaine purpose of God who were to be redee∣med, and is made the head of the Church, without any members that are certaine. God indeede sen∣ding his Sonne into the world, was moued with some inclination and affection towards men; but without any certaine will of sauing men: For the decree of sending his Sonne, went in order before the decree of sauing. By which decree, all men are elected, although many from eternity were repro∣bated. God indeede did desire to saue all and that seriously, but he is disappointed of his end by you, neither hath hee attained to what hee did desire, which doth very much grieue him. Know also this, O reprobates, that Christ procured and purchased

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saluation for you all, but he is not willing it should be knowne but to some few, when yet without this knowledge no man can be saued. Also although he hath obtained reconciliation for you, yet hee hath not obtained faith for you, without which there is no saluation: Wherefore God calleth you to sal∣uation, but not after a congruent and agreeable manner, whereby they that are called doe not fol∣low. And yet be not out of heart, God giueth to you all the power of beleeuing, that you may be∣leeu in act, if ye wil, for it is in the powr of your own free-will to vse grace, or not to vse it, that ye may be saued, although certainly you are to be damned.
Kindely spoken; yea, rather wickedly spoken, and to the scorne of God and men: For who doth not trem∣ble at the shape of so prodigious a doctrine? Who doth not grieue at the case of the Christian Church, to the deforming of which, and to the turning of it into a monster, no slow wits haue conuerted all their subtlety? When therfore Greuiuchouius, Page 70. be∣ing touched with pitty towards vs, doth professe that he is ready to helpe our infirmity and ignorance, it is a doubt whether he be worthier of laughter, or of pitty.

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