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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Of the outward and inward calling, and whether the one be without the other.

I. ALthough the workes of God, which are euery where before our eyes, doe abun∣dantly testifie, and euen against mens wils, do shew the infinite power, good∣nesse, and wisdome of God: yet this light is but dimme, and nearer to darkenesse, in com∣parison of the light of the word of God, whereby hee doth not onely giue vs assurance of his omnipotency, maiesty, and prouidence, but doth also reueile to vs his will: For surely the contemplation of the creatures doth not touch men with the sence of sinne, nor doth shew to a man the way of saluation and reconciliati∣on with God: yea, there can be no profitable and sauing contemplation of nature, vnlesse those things, which in a doubtfull light, and in worne-out letters are hardly read, doe by the word of God, as it were through spectacles, appeare plaine and distinct to vs: Then at length doe we contemplate heauen with filiall eyes, as the entry of our fathers house, when God by his word hath dispelled this mist from our mindes, and hath declared sure tokens of his father∣ly loue.

II. Furthermore, although the knowledge of the creatures doth not suffice to saluation, yet the Gentiles, who were instructed by no other teacher then nature, are therefore inexcusable, because they doe not vse these (although small) helpes, to as good purpose as

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they might: and because they endeauour to choake or depraue those naturall good notions, and sparkes of goodnesse and equity, which are put into them by nature: Therefore they alone doe profit in piety, by the teaching of the creatures, and are by the prickes of conscience stirred vp to the feare of God, to whom God hath vouchsafed the prerogatiue of his word.

III. But yet not all they that heare the word of God, doe come to saluation; but those in whom the preaching of the Gospell piercing deepely, and being admitted into them, doth change their hearts, and shed in their mindes a heauenly light: And these sa∣uing effects, are not to be ascribed to the eloquence of man, obtained to perswade, but to the secret efficacy of the holy Ghost, which is the true doctor of our soules, and that singer of God, engrauing the law on the stony tables of our hearts. Thence it is, that the Gospell is called in the Scripture a two-edged sword, a hammer breaking the stone, the arme of God, and the power of God to saluation: Without which efficacy of the holy Ghost, preaching is but a dead letter, and a vaine sound striking mens eares; effectuall onely to this, that the condemnation of the stubborne and re∣bellious hearer, should be the greater.

Hence ariseth a double calling, one outward, which is wrought by the outward publishing of the Gospell; the other inward, which is wrought by the powerfull drawing and change of the heart by the Holy-Ghost, by whom the word is made effectuall. This inward change doth consist of two parts, viz. The enlightning of the minde, and the change of the

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will, which change of the will, though it be latter in time, yet it is worthier in dignity: In so much that the enlightning of the minde, without the renewing of the heart, doth turne to our greater condemnati∣on. This inward change is in the Scripture called conuersion, regeneration, the new birth, creation, and resurrection.

IV. Here wee haue somewhat to doe with the Arminians, and there is no small controuersie be∣tweene vs: For they say, that the word of God, whensoeuer, and amongst whomsoeuer it is preached, is neuer destitute of its quickning power, neither is a∣ny one outwardly called, but hee is also inwardly drawne: And therefore they refuse the distinction of vocation or calling, into outward and inward. These are the words of Arminius against Perkins, Page 57. The word is vnprofitable without the Holy-Ghost, wherefore it hath the cooperation of the Holy-Ghost alwaies ioyned to it: And this he saith being vnminde∣full of that which hee had said a little before, where speaking of the word, and of the cooperation of the holy spirit, he saith; these two are almost alwayes ioy∣ned together, therefore not alwayes: Neither is Ar∣noldus vnwilling that Arminius should doubt in that thing; for, pag. 432. he speaketh thus; It may be doubt∣ed whether Arminius thought that the inward succour of the spirit was alwaies, and in all men, ioyned with the out∣ward preaching: But that which the Master speakes fearefully and doubtingly, is openly and without any circumstance affirmed by his schollers. For Arnoldus, Chap. 4. would draw Arminius into this opinion, that the outward calling doth happen to none, without the

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inward: and pag. 433. The opinion of Arminius is, that the efficacy of the holy Ghost is present with all them, who at the first are called. The Arminians in their Epistle against the Walachrians, pag. 49. doe labour much to teach, that in those who are not conuerted, the word is not destitute of the quickning spirit. Arnoldus, pag. 464: teacheth, that this quickning force is ioyned, not one∣ly to the preaching of the Gospell, but also to the preaching of the law, and that this change is made by the spirit, by the word of the Law, preparatorily, and by way of preparation; by the word of the Gospell, con∣summatorily, in respect of the finishing of it; and that so, as man cannot but receiue that sence, and be affected with it, and in this action the spirit carrieth himselfe altogether passuely: By which feeing, hee saith, the spirit doth allure the assent, the liberty of the will yet remaining safe and whole. This holy spirit working in mens hearts, by the knowledge of the law, Arnoldus doth put, euen in Infidels and those that be not regenerate; which although it is not the spirit of regeneration, yet it doth dispose to regeneration.

V. This doctrine is repugnant, not onely to the holy Scripture, but also to experience and common sence: For we see many hearers of the word, that are no more affected with the preaching of it, then if les∣sons should be sung to them that are deafe; those whose mindes doth wander other-where, and doth neuer returne; besotted with such a stupidity, that they haue no relish of the Gospell, no feeling of it, nor assent vnto it, although to other things they are not slow: Also there are very many, who when they heare the Gospell, receiue it with gibing & laughter, as

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an absurd thing, as the Athenians, Acts 13.32. For Christ preached is an offence to the Iewes, and foolishnesse to the Greekes, because they are offended, and these mocke at it. I haue seene those, who being asked what they brought from the Sermon, and what they re∣membred, haue seriously answered, they could not discerne whether the Preacher spoke French or La∣tine.

VI. In such men, yea, and in Infidels, instructed in the law alone, the Arminians say, that the spirit of God doth worke, and doth necessarily, and (as they speake) vnresistably, giue the sence and feeling of the true doctrine, although he doth not giue the assent and agreeing to it, but by the helpe of free-will. Much more therefore among the Arminian multitude, there will be none, who is not drawne with the holy Ghost, and who doth not feele in him the quickning spirit: This flying in the ayre, doth not much disser from the fanaticall enthusiasme and inspiration of the Ana∣baptists, but that the Anabaptists will haue this sence and feeling peculiar to themselues; but these inno∣uators will haue it to be common, both to the faithfull and to Infidels, yea to all, to whom either the Gospell is preached, or the Law without the Gos∣pell.

VII. It is to no purpose, to reckon vp places of Scripture, to ouerthrow this opinion: For hitherto belong all those places which wee haue brought, Chapter 34. to proue that an vnregenerate man, and an infidell, is vnable and vnfit to euery worke that is good and profitable to saluation: All which were false, if the quickning power of the holy spirit, did

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dwell in infidels, and vnregenerate persons, and if all men were drawne inwardly, and by an internall calling.

VIII. To this purpose are those places which teach vs, that they alone come to Christ whom the father draweth, Iohn 6.44. But according to Armi∣nius all men are drawne, and are inwardly affected, by the holy Ghost: As the winde bloweth where it listeth, so also the spirit, Iohn 3.8. Therefore hee doth not breath euery where. In the multitude of people God opened the heart of Lydia before the rest: When the Apostles were astonished, the theefe beleeued among the cries of the raging people, and so many impedi∣ments of beleeuing: One little call of Christ moued Mathew, that leauing the receipt of Custome he follo∣wed Christ; when the men of Capernaum, among so many miracles and good lessons, were hardned at the preaching of the Gospell: Whence it appeareth, that some men are drawne by the efficacy and power of the spirit, and some men are left in their naturall wickednesse. Whence is this difference? If dignity be respected, who among the vnregenerate is not vnworthy of the grace of God, seeing all men are of a stony heart, and are dead in sinne? But if the precedent disposition be respected, why are the men of Capernaum rather called by the Gospell, then the men of Tyre, seeing that Christ doth witnesse that the men of Capernaum were worse affected, and lesse inclined to repentance.

IX. Arnoldus, Page 445. doth contend, that the heart of Lydia was therefore opened, because shee was well affected and disposed, and that God there∣fore

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opened her heart, because she opened it her selfe: For in that place shee is called, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, one that was addicted to the worship of God, before she beleeued Paul. I might say that there are many who worship God with a wicked and vnlawfull worship: But I am more prone to this opinion, that I should beleeue that Lydia, a Iewish woman, was indued with the spirit of regeneration, and had receiued true pie∣tie, and beleeued in the Messiah promised, although she did not yet know that Iesus the Sonne of Mary was the Christ, because he was not preached to her. Such a one was the Eunuch of Candaces, and Cor∣nelius, who, Acts 10. is called a deuout man, whose prayers, and almes, and piety, was praised, before hee had heard any thing of Christ: These were some of those men, who as Saint Luke saith, Chapter 2.25. Did expect the consolation of Israell. I thinke it were wickednesse to account these among insidels, and a∣mong the rest of the Iews, who did blaspheme Christ, and dispise him preaching. Seeing therefore that Ly∣dia was such a one, God opened her heart, that shee might attend to the words of Saint Paul, and might learne from him, that Christ, whom shee did expect, was already come, and that those thinges were fulfilled, which were fore-told of him by the Pro∣phets.

X. Against these things, the Arminians bring some arguments, but so light, that they are dispear∣sed onely with a breath. Arminius against Perkins, Page 57. doth say, that Stephen, Acts 7.51. doth vp∣braide and reproach the Iewes, that they did alwaies resist the Holy-Ghost. Hence the accure man doth

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gather that these rebellious Iewes, were inwardly af∣fected with the Holy-Ghost. But the following words doe declare what it is to resist the Holy-Ghost; for Stephen addeth, Which of the Prophets haue not your fa∣thers persecuted? to wit, to persecute the Prophets, speaking by the inspiration of the Holy-Ghost, and to resist the spirit speaking by their mouths, this was to resist the Holy-Ghost.

XI. I confesse that there are some men, who doe resist the spirit of grace, of whom the Apostle speaketh, Hebrewes 10.29. and who doe striue against the inward suggestion of the Holy-Ghost. But there the Apostle speaketh of some few, who ha∣uing embraced the Gospell with ioy, and hauing recei∣ued some tast of the word of God, doe a while after, with an obstinate minde, and on set purpose turne their back to God, and doe cast out his grace, with in∣dignation, and doe sinne wilfully, after they haue recei∣ued the knowledge of the truth, as it is said, verse 26. who, that they are the same with them who sinne a∣gainst the Holy-Ghost, doth hence appeare, in that the Apostle in the same place doth say, that their sl∣uation was past hope, and doth say, that there remaineth no sacrifice for their sinnes, and that there doth rest no hope of reconciliation for them. But this doth agree but to some few, and not to all; to whom eyther the law alone, or the Gospell with the law, hath beene made knowne: All which these Sectaries teach, are moued inwardly by the Hoy Ghost, and haue a fee∣ling of the true doctrine imprinted in them. Neither doe I thinke that the gifts of the spirit, which such men as these haue receiued, are the gifts of regenera∣tion,

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or the spirit of adoption, or the true, proper, and iustifying faith, but onely some assayes of the spirit mouing the heart, at whose suggestion the will (be∣ing warmed with some slight heare, rather then en∣flamed) doth cleaue to the Gospell, vntill the benum∣med appetites, perceiuing warre to be intended a∣gainst them, haue raised themselues with greater force, and hauing shaken out of the heart that superficiall pi∣ety, haue turned it into hatred, and by the very inci∣tations of piety, their hidden poyson hath more vehe∣mently burst forth.

XII. Arminius in the same place doth hold vp, and as it were vnderproppe their tottering cause with that place of the Prophet Esay, Chapter 55.11. where he hath these words: So shall my word be that goeth forth out of my mouth, it shall not returne vnto me voide, but shall accomplish that which I please, and it shall prosper in the thing whereto I sen••••. Surely this is to hit the nayle on the head: The meaning of Esay is plaine, for he saith, that the promises and threats propounded in the word of God, shall be executed, and that no∣thing was saide in vaine, and which should not be fulfilled. Here is no mention of the quickning effica∣cy of the spirit affecting mens hearts; nor if there were, could it thence be proued, that the spirit of God did worke in all, but in them alone whom he decreed to saue.

XIII. Arnoldus, Page 443. doth poure out a showre of places of Scripture, and yet hee doth not proue by them that which hee doth intend. That place, Matth. 23.37. doth not proue it. How oft would I haue gathered thy children? &c. For we haue shewed

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in the fift Chapter, that these children were gathered together: Also if they were not gathered together, it would not follow that they were called any other∣wise then by an outward calling.

XIV. That place, Esay 65 2. doth not proue it: I haue spread out my hands all the day to a rebellious peo∣ple: Nor that, Prou. 1.24. I haue called and ye refused. For there it is spoken of the outward calling, and not of the efficacy of the spirit working in mens hearts.

XV. Nor that place, Psal. 81.14. O that my people had hearkened, that Israell had walked in my wates; I would soone haue subdued their enemies: For these words meane nothing else, then what they plainely found forth, to wit, that God would haue laid flat the enemies of Israell, if Israell had obeyed God: Here is no mention at all of the inward efficacy of the spirit.

XVI. Nor that of Ezechiel, Chapter 18. v. 31. Make ye a new heart, and a new spirit: For it is not pro∣ued by this place, that man doth make himselfe a new heart; seeing God in the 36. Chapter of the same Prophecy saith, I will giue you a new heart, and a new spirit: Much lesse is it hence proued that the Holy-Ghost doth worke in all men.

XVII. Nor that of Saint Iohn, Chapter 5.34. I seeke not the testimony of men, but these things I say that ye might be saued. And verse 40. Ye will not come to me that ye might haue life. By which words, how it can be proued that the quickning power of the Holy-Ghost doth worke in all men, I confesse (and it is my dul∣nesse) I cannot conceiue.

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XVIII. It is not proued by those words of Saint Paul, 1. Tim. 2.4. God would haue all men be saued: Of which words wee haue at large proued, Chapter 29. that this is the sence; God doth inuite to saluati∣on, men of any sort, and of euery condition.

XIX. Nor by that place of Peter, Epphes. 2. Chap. 3. v. 9. God is not willing that any should perish, but that all should come to repentance: For it cannot be drawne out of this place, that the Holy-Ghost doth inwardly worke in all men, euen in those to whom the Gospell is not preached; but onely that God is not the cause of the ouerthrow of any one, & that he doth not reioyce in the destruction of man, as he is man: For otherwise, as the same man is a sinner, God doth loue the execu∣tion of his iustice.

XX. Nor is it proued by that place of Ezechiel, Chapter 12.2. Sonne of man, thou dwellest in the mid∣dest of a rebellious house, which haue eyes to see and see not, they haue eares to heare and heare not: For there by eyes and eares, is not to be vnderstood sufficient grace to saluation, eyther mediately, or immediately, nor the operation of the Holy-Ghost working in the reprobates, but a knowledge in the heart, by which euen against their wills they did acknowledge that those things were right which were taught them by the Prophets; for they were admonished by so cleere instructions, and stirred vp with so seuere threates, that they could not pretend ignorance. This know∣ledge was giuen them, not by supernaturall grace working inwardly, nor by sufficient grace common to all men, by which they might haue beleeued and beene conuerted, if they would; but by the instru∣ctions

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and documents of the Prophets, and by the law of God, knowne and perceiued in their minde, against which they did willingly harden their heart.

XXI. To the Scripture thus corrupted and de∣praued, hee doth ioyne reasons that are no better: God (saith he) should delude and mock men, if hee should offer them saluation, and should say that hee desired their saluation, and yet doth not call them to that end that they should be saued. I answere, the end propounded to God, in calling by the Law, or by the Gospell, those whom he knoweth will not follow, is not that those whom hee calleth should not be saued: But Gods end is to require of man, that which he oweth, to wit, to obey God commanding obedience, and to beleeue him promising. Nor is it any doubt but that God doth seriously call men: For in calling men, bee doth seriously declare what is acceptable to him, what man doth owe, and what he will giue to them that beleeue and obey. But wee doe not say with Arnoldus, that God is bound to restore to man those powers which he lost, and to cure that disability of man, which man brought vpon himselfe. Furthermore, it is wicked audacity to goe about to prescribe meanes to God, which vnlesse he follow, hee hath no way to escape the crime of iniustice, as if he should be compelled to pleade his cause before the tribunall of man.

XXII. Arnoldus proceedeth. The same thing (saith he) God doth teach, when he doth expresly declare, that he will not be loaden with this vniust suspition; that hee should require any thing of vs, to the performance whereof he would not giue vs sufficient power. I omit that rude

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kinde of speaking, and which is not agreeing to God, when he saith, that God will not be loaden with that vn∣iust suspition; as if God feared the vniust suspitions of men. To the thing it selfe therefore I say, that this doctrine is most wicked, and there is scarce any that is worse: For seeing God doth require from vnregene∣rate men and Infidels, their naturall debt, that is, the perfect fulfilling of the Law; it followeth by this speech of Arnoldus, that the vnregenerate, and infi∣dels themselues haue power, by which, without the knowledge of Christ, and without faith, they may perfectly fulfill the Law, and be without sinne. The Arminians themselues, doe say that God doth vnre∣sistably harden some men; who although they can∣not but sinne, yet from them, being hardned, God doth not lesse require perfect obedience, then before their hardning: For the creature is by no means, no not by the eternall punishments, exempted from his sub∣iection to his creator. Nor is it to be doubted, but that the Diuels themselues, who are in eternall torments, are bound to beleeue God; for they are therefore pu∣nished, because they doe not loue him. Also, if any one be punished for disobedience past, he is not therefore freed from the obedience that is due for the time to come.

But this peruerse doctrine, which doth gather by the commandements of God, what are the powers of men; and doth thinke that there is nothing comman∣ded by God, to the fulfilling whereof powers are not supplied to man, is at large confuted in the 35. Chap∣ter.

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