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 26, 2024.



That the Arminians doe plainely stablish that vnresisti∣blenesse which they impugne.

I. VNresistiblenesse is painted, by the Arminians, as a monster, whose beard they pluck, & whom they prick with needles and goades. We haue already

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taught, that they doe build castles in the ayre, and paint gourdes and vaine conceits, and doe impugne their owne dreames: For we acknowledge no such vn∣resistiblenesse as they faigne.

II. But this is the greatest meruaile, that they them∣selus doe build vp, & do euery where stablish that vn∣sistiblenesse which they doe falsely attribute to vs, and doe impugne with all their forces. You may say they are blinde-folded fencers, who fighting with their eyes shutte doe beate the ayre and wound them∣selues.

III. The Arminians against the Walachrians, page 68. Doe deny that they say, That the holy-Ghost doth worke vpon the will by no other meanes then such as may be resisted. But (say they) wee would haue these things restrained to none, but to that ordinary manner of conuer∣sion, which the spirit for the most part doth vse, not doubt∣ing but that the conuersion of some one or other, is some∣times wrought by an extraordinary meanes. Here wee haue them confessing themselues guilty: For by this saying, they ouerthrow from the foundation whatsoeuer they haue builded vp. For if God con∣uert some men vnresistibly, and doth giue them faith by his precise and absolute will, it is impossible that these should be elected for faith fore-seene, and by an election which doth rest on the fore-seeing of faith. For he who is absolutely and vnresistibly appointed to faith, must needes be absolutely appointed to sal∣uation. He should doe foolishly, who should faigne God decreeing thus; I indeede decreed to saue this man, if he will beleeue: But I will giue him faith vnresistibly. Election cannot depend on the fore-seeing of that

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condition which God hath decreed certainely and infallibly to doe. Thus God did not decree that Philip should liue if hee had breath; but hee hath certainely decreed to giue him breath, that he might liue.

IV. Hence it appeareth, with what equity these Sectaries deale with vs: For falsely attributing vnre∣sistiblenesse to vs, they cry out, that thereby mens wills are compelled, and that it cannot be called obe∣dience, to which man is vnresistibly compelled; yet the same men doe thinke that there are some who are conuerted vnresistibly, and after an extraordinary manner, and whose conuersion they doe not deny to be obedience.

V. Adde to these, that old and worne opinion a∣mong the Arminians, which we euery where meete in their writings: That God doth call some man af∣ter a manner that is not congruent and agreeable, whereby they that are called doe neuer follow, al∣though they be able to follow: That some againe are called in that manner, state, measure, and time, which is congruent and agreeable, by which meanes whosoeuer are called, doe certainely and infallibly follow God calling. Also wee haue before in the 44. Chapter, brought the words of Armini us himselfe, whereby he determineth that such a calling is made by the decree of God, and administred by his certain and sure predestination: And iustly; For why should God choose this apt state, this fit time, and this con∣gruent manner, whereby they that are called doe cer∣tainely and infallibly follow, vnlesse because he will haue them certainely and infallibly to follow? Surely

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these things maintaine the same vnresistiblenesse which is beleeued by vs, that is, a certaine and infalli∣ble euent from the preordination of God. They en∣deauour indeede to qualifie their opinion, by peecing to it this clause: Those whom God doth call after a con∣gruent manner, are indeede certainely and infallibly con∣uerted, but so that they may not be conuerted. For (if Arminius be beleeued) they may doe that which ne∣uer hath beene, nor neuer shall be; which God cer∣tainely fore-knew should not be; and which if it should come to passe, the purpose and preordination of God (which Arminius doth here acknowledge) should be made voide.

VI. The same men doe stablish vnresistiblenesse by that their old opinion, whereby they teach, that God in our conuersion doth vnresistibly enlighten the vnderstanding, and stirre vp the affection. It is something, that they confesse that part of our con∣uersion and regeneration is wrought vnresistibly, to wit, the enlightning of the minde & the raysing vp of the affections. But I further affirme, that by that vn∣resistible enlightning of the minde, if it be cleere and euident, and by that raising of the affections, if it be vehement, the will is necessarily affected, and drawne to a spontaneus assent, as wee haue at large proued.

VII. They doe no lesse hurt and wound them∣selues, when they teach that the power of beleeuing is giuen vnresistibly: For, what powers of beleeuing are there but by faith? For, habits are the efficient causes of operations, as the first acts are the causes of the second. Or what powers of beleeuing can there

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be without faith? If therefore the powers of beleeuing are giuen vnresistibly, it is plaine, that faith also, and therefore the assent of the will, is giuen vnresistably, seeing that the power and faculty of beleeuing is pla∣ced formally in faith it selfe.

The Arminians of the Hage, Collat. pag. 269. doe grant, that God doth vnresistibly cause, that alway there are some who beleeue: By which grant they doe plainely disturbe their owne matters. For who are these some? Are they not some certaine persons? Therefore God doth vnresistibly worke, that certaine persons should beleeue. Is it likely that God doth vnresistibly cause that some should beleeue, and hath not appointed who they should be? For so it would come to passe that God predestinated some men to beleeue vnresistibly, and that he predestinated none. Is it possible that God should cause, that some men should beleeue vnresistibly, and yet tbat the same men should not beleeue vnresistibly? As if I should say, that God doth cause that some should die, who yet certainely doe not die. And seeing by the opini∣on of Arminius, there is none of the elect, who may not be reprobated, and cause that God should be disappointed of his intention, it is a meruaile how God should cause vnresistibly that some should be∣leeue, when there is none of them who beleeue and are conuerted, but many finally resist, and so perish. Whatsoeuer may happen to seuerall men, may also happen to all. Nor can the purpose of God be cer∣taine, of causing vnresistibly that some should be conuerted, vnlesse some be vnresistibly conuerted. Euen as the purpose of God, of causing some to be

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drowned cannot be certaine, vnlesse some be drow∣ned.

The same men, Collat pag. 292. say; That to conuer∣sion there is required a power which must in many parts exceede euery created power, although it should not worke vnresistibly: For that nature may be effectually conuerted, something is required that is more powerfull then it selfe. These things seeme to me to be such as cannot stand together; that the power of the spirit, by which wee are conuerted, doth in many parts exceede the power of nature; and yet that it may be so resisted by na∣ture, that it may be ouercome, and may finally be hindred: for of such a resistance is it spoken here.

There is no cause therefore to feare lest irresisti∣bility, being thrust at by the Arminians, should fall downe, seeing that on the one part they doe hold it vp, and vnderproppe it from falling, yet it is worth the labour to know with what obiections they doe enforce it.

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