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

About 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
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,

To the extent possible under law, the Text Creation Partnership has waived all copyright and related or neighboring rights to this keyboarded and encoded edition of the work described above, according to the terms of the CC0 1.0 Public Domain Dedication ( This waiver does not extend to any page images or other supplementary files associated with this work, which may be protected by copyright or other license restrictions. Please go to for more information.

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.



The same sufficient and vniuersall grace is impugned by arguments and reasons.

I. FIrst of all, this opinion of sufficient grace, doth manifestly delude God, while it doth faigne, that God seriously and from his heart doth desire to saue all men, and to that end doth giue all men sufficient grace by which they may be conuerted, and beleeue: but hee doth so sparingly administer this grace, to the greatest part of mankinde, that no man can be named in the

Page 411

whole world who hath beene saued by this sufficient grace, seeing that no man, destitute of faith, and of the knowledge of the redeemer, hath euer rightly vsed those naturall gifts, or hath worshipped God with a worship that is pleasing to him: Neither could the Arminians yet bring any example; nor if they could bring one or two examples, they could not thereby wipe away that blot which they set vpon God. For he thinketh but ill of God, who teacheth that God doth seriously desire all men to be saued, and to that end doth giue to all men sufficient grace, whereby they may be conuerted and beleeue, but hee doth so sparingly administer this grace, that of infinite milli∣ons, scarce one or two hath by this sufficient grace, conuerted himselfe and come to faith.

II. Nay what? That this doctrine with a rash boldnesse doth set lawes to God himselfe, and doth prescribe to him the manner and measure whereby he ought to bestow his gifts, and to giue the increases of grace? For if any one by the helpe of sufficient grace, hath righly vsed the gifts of nature, the Armi∣nians say, that God is bound to giue to that man grea∣ter grace, & because he hath well vsed the light of na∣ture, he is bound to giue him supernaturall light, & the knowledg of the Gospel: But I think that the creator is by no bond tied to the creature; yea, if he were bound, yet it were not our part, audaciously to tell him to his face what he ought to do, nor to admonish him of his duty, as if there were danger that he should not keepe his credit, or should sin against those lawes by which he is bound. Also by this meanes the benefits of God are lessened, and made very small: For (if these sectaries

Page 412

be beleeued) God gining to a man the power of beleeuing, doth doe nothing but what hee ought to doe, and doth giue nothing but what hee is bound to giue.

III. The same doctrine determining that suffici∣ent grace is giuen to the Gentiles which haue not knowne Christ, that according to the measure there∣of they may worship God, doth plainely say, that there is a worship which may be acceptable to God without Christ, and without faith. Neither doth Ar∣noldus say this thing obscurely, but Page 409 speaking of the heathens, who followed an austere kinde of life, that they might serue God: Whence will yee proue (saith he) that such men doe eyther perish, or remaine voide of Christ? This man, while he would haue vs hope well of the saluation of the he then, who followed an au∣stere kinde of life, although they were altogether ig∣norant of Christ, doth in the meane while vilifie and lightly esteeme of Christian faith, as not necessary, and doth secretly insinuate, that one may be saued by Christ, without the knowledge of Christ: For al∣though these Sectaries cry out that they are wronged as often as the corrupt matter is pressed out of their Vlcers, yet hee shall easily perceiue whereto these thinges pertaine, who will exactly reade that whole disputation of Arnoldus, contained in some Pages.

IV. With a like error doe the Arminians thinke that the power of beleeuing and obtaining faith, is gi∣uen to man without the spirit of regeneration and a∣doption: And seeing that by faith we are the sonnes of God, if man, without the spirit of regeneration,

Page 413

hath power of beleeuing, then without the same spi∣rit he hath also power of effecting or causing that hee be the sonne of God.

V. Also it is absurd, and deserues to be laughed at, to say that the power of beleeuing in Christ is gi∣uen to a man without the spirit of regeneration, but that to beleeue it selfe, is not giuen without the spirit of regeneration; as if the powers of beleeuing were from one cause, but the vsing and excution of those powers were from another cause; and as if it were not of the same saculty to be able to doe, and to doe; to be able to runne, and to runne: For they say that another speciall grace is required to beleeue, and ther∣fore that sufficient grace is not sufficient to beleeue in act. These things seeme to me to be like the dreams of sicke men.

VI. But how absurd, and how contrary is it to the wisedome of God, to say, that God is prepared to giue greater grace, and the light of his Gospell, to those who haue well vsed the light of nature? For, so God is said to be ready to doe that which hee know∣eth he shall not doe, and to be prepared to bestow vp∣on man new and greater grace, vnder a condition which no man hath fulfilled, nor shall fulfill: For no man, that is destitute of faith, of the knowledge of the redeemer, and of the spirit of regeneration, hath rightly vsed the light of nature, nor hath worshipped God with a worship which hath beene pleasing to him, because whatsoeuer is without faith is sinne; and whosoeuer hath not the Sonne, hath not the Fa∣ther; yea, he is without God in the world, as the Scrip∣ture teacheth.

Page 414

VII. Yea, whosoeuer shall looke ouer the re∣cords of all histories, shall finde that the most wisest a∣mongst the heathen, whose liues were more tempe∣rate, whose appetites were lesse violent, and who lo∣ued iustice, and saide or writte many famous things concerning God, were yet very farre from the king∣dome of Heauen. Experience hath proued this; for when the Gospell beganne to be published through the nations, Christian Religion endured no greater enemies then the Philosophers: These turned the sub∣tilty of their wit to defame the crosse of Christ, and held out to others fierce firebrands to cruelty & per∣secution: For the more any one doth affect the praise of ciuill vertue, and hath his wit practised with much learning, so much the more base doth the simplicity of the Gospell seeme to him, and he is the more offen∣ded with the scandall of the crosse of Christ.

VIII. But it is a meruaile by what meanes any man can be prepared to saith and regeneration, by naturall instructions, and by the light of nature; see∣ing that man by the instinct of his corrupt nature, is stirred vp to idolatry: For it is ingrafted in man to desire to haue some present and visible obiect, on which he may setle his eyes, while hee poureth forth his prayers, and mans wisedome hath oftentimes troade Religion vnder foote.

XIX. Furthermore seeing that (as Arnoldus confesseth) the first effect of grace is, for a man to know that he is dead in sinne, and that naturally hee is subiect to the eternall curse, neither can any one know this except he be instructed by the word; seeing I say, it is thus, whatsoeuer the Arminians doe tattle

Page 415

of vniuersall and sufficient grace doth fall to the ground, seeing that by it a man cannot attaine to that which is the beginning and first element of con∣uersion, and that from which grace doth necessarily begin; certainely, hee that shall turne ouer the wri∣tings of the heathen, shall finde nothing of the death in sinne, nothing of the viuification and regenerati∣on, nothing of the necessity of supernaturall grace. The best of the heathens set this as the Cynosure and starre by which they would direct the course of their life, viz. to follow nature: when on the contrary, this is the office and worke of the grace of God, viz. to re∣store and change nature.

X. But in setting downe the time wherein this sufficient grace is at the first giuen to euery man by God, they doe not explaine themselues: For if all men haue this grace from the wombe, then it is not rightly distinguished from nature; seeing that that is natural which is ingrafted in euery man from his birth and natiuity: But if this grace be giuen onely to them that are growne in yeares, in what yeare of their age is it giuen? Is it giuen to all at a certaine and equall age? or is it giuen to some sooner, and some later? And if it be giuen in the tenth or twelfth yeare of the life, what shall be done with those who dye in the seauenth or ninth yeare? what shall be done with them whom death doth take away a day or two be∣fore that grace is bestowed? Also if one dye present∣ly after that sufficient grace is giuen, before hee hath time of well vsing this grace, what shall become of this man? Being excluded from the right vsing of grace, by the shortnes of the time, shall he be excluded

Page 416

therefore from the kingdome of heauen? Sure∣ly while they tye God to lawes, they doe entangle themselues in bonds which cannot be shaken off.

XI. And when the Arminians say that sufficient grace, which is common to all men, euen to vnrege∣nerate men and in fidels, is supernaturall, it is a hard thing, that he who is at the first touched with this supernaturall and helpefull motion, should not feele it: Or if the beginnings of it are doubtfull and vn∣certaine, at the lest it must needes be felt in progresse of time: But neuer any of the heathen hath professed that he hath euer felt this grace, nor is there any men∣tion of it in their wrightings.

XII. Also it would be worth the labour to know, by what degrees the heathen man, dwelling in the south countrie, or in the inmost part of Tartaria, well vsing naturall instructions, may at length come to faith in Christ: For these Sectaries must needes faigne many things here, and wantonly play with bold coniectures, and with vnconstant rashnesse: For they must faigne that eyther Oracles were pou∣red on that man from heauen; or that Angels were sent to him; or some Prophet, lifted vp by the hayre, hath beene carried thither from some other place, that he might instruct that man in the Christian faith: For where the Scripture is wanting, audacity must needes supply the place of the Scripture.

XIII. Finally, what is to be thought of this sufficient grace, may hence be iudged, in that the Arminians themselues, are not constant to themselues, and they doe so build it vp, that they pull it downe: For they which say, and doe maintaine with great

Page 417

force that God doth giue sufficient grace to all men, doe afterward say that God is ready and prepared to giue it to all; as if he indeede were willing to giue it to all, but it was hindred by man that it was not done. Also, the same men teach, that no man is conuerted without speciall grace, by which speech they con∣fesse that generall grace is not sufficient. Finally, when they diuide that grace, into grace which is sufficient mediately; and grace which is sufficient immediately, they doe confesse that some grace is sufficient medi∣ately, which is vnsufficient immediately, and they make many degrees of sufficient grace, which degrees how many, and what they are, none of them hath explained.


Do you have questions about this content? Need to report a problem? Please contact us.