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
Author
Du Moulin, Pierre, 1568-1658.
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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,
1620.
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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. https://name.umdl.umich.edu/A69245.0001.001. University of Michigan Library Digital Collections. Accessed May 26, 2024.

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An addition to the thirteenth Chapter, containing some pla∣ces that are taken out of the confession of the Churches of France, and out of the chiefest Doctors of this age, concerning the obiect of Predestination.

THe twefth Article of the confession of the Church of France, is this; We beleeue that God out of that corruption and generall curse into which all men were plunged, doth free those whom in his eternall and immutable counsell he ele∣cted, of his meere goodnesse and mercy, in our Lord Iesus Christ, without the consideration of workes; leauing the rest in the same corruption and damnation, to shew forth, in these his iustice; and in them the riches of his mercy: For none of them are better then others, before God hath separated them, &c. Iohn Caluin in his Comentary vp∣on the ninth Chapter of the Epistle to the Romanes, speaking of Iacob and Esau in the wombe, hath these words; God in the defiled nature of man, such as was in man, could consider nothing whereby be might be induced to doe good to it; when therefore he saith that both of them had done neither good nor euill, that also is to be added

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which he doth presuppose, to wit, that they were both the sonnes of Adam, by nature sinners, indued not with a mite of righteousnesse. Esau was iustly reiected, because he was naturally the childe of wrath; yet least any scruple should remaine, as if his condition had beene the worse for the be∣holding of any sinne or vice, it was expedient that his sinnes should be no lesse excluded then his vertues. It is true in∣deede, that the neare cause of reprobation is, because we are all cursed in Adam.

The same Caluin in his Booke of the eternall pre∣destination of God, in the beginning of the Epistle, which is set before the booke. The free Election of God (saith he) is, whereby he adopted to himselfe out of man∣kinde lost and condemned, those whom it seemed good to him. Pag. 955. He doth allow the opinion of Saint Austin, speaking thus; They that are not to perseuere, are not seperated by the Predestination and fore-know∣ledge of God from that masse of perdition and destruction, and therefore are not called according to his purpose.

Pag. 691. I would know if Esay and Iacob should haue beene left to their common nature, what good workes God should haue found in Iacob, more then in Esau. Sure∣ly they both by the hardnesse of their stony heart, would haue alike refused saluation offered.

In the same place; When Paul tooke that for granted, which is incredible to these good Diuines, that all men are equally vnworthy, that alike corruption of nature is in all men, hee thence safely determined that God doth by his free purpose elect whomsoeuer he electeth.

In the same place that of Austin is most true; That those that are redeemed are seperated from those that pe∣rish, onely by grace, whom the common Masse, deriued

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from the same originall, had ioyned together to destruction.

Pag. 965. He doth witnesse, that God prepared the ves∣sels of mercy for his glory: if this be speciall to the elect, it is manifest that the rest are sitted to destruction, be∣cause being left to their nature, they are certainely deuoted to destruction.

Pag. 970. The Readers are to be admonished, that both these are equally condemned by Pighius, viz. That God from the beginning when yet the state of man was in∣tire, decreed what afterwards should come to passe; and that now hee chose out of the perished Masse whom he would. He mocketh Austin, and all that are like him, that is, all the godly, who doe thinke that God after he fore-knew the vniuersall ruine of mankinde in the person of Adam, appointed some to life, and some to destruction.

The same man in his Institutions, Lib. 3. Chap. 22. Sect. 1. When Paul teacheth that we were elected in Christ before the creation of the world, certainly he doth take away all respect of our owne worth; for it is as much as if he should say: Because our heauenly father found nothing wor∣thy of Election in the whole seede of Adam, he turned his eyes vpon Christ, that as it were out of his body he might choose members whom he would after take into the fellow∣ship of life. Therefore let this reason preuaile with the faithfull, that therefore God adopted vs in Christ to his heauenly inheritance, because in our selues we were not ca∣pable of this excellency.

And Section 7. If any one aske from whence God ele∣cted, he in another place answereth, out of the world, which he excludeth from his prayers, when he doth commend his Disciples to his Father.

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And Chap. 23. Sect. 3. If any one should set vpon vs with these words; Why God from the beginning prede∣stinated some men to death, who when they were not, could not deserue the iudgement of death: Instead of an answer, we may againe aske them; What they thinke God is indebt∣ed to man, if he will esteeme him according to his owne na∣ture? As we are all defiled with sinne, we cannot but be odious to God; and that not in a tyrannicall cruelty, but in the most equall respect of iustice: And if all they whom God doth predestinate to death, are by a naturall condition ob∣noxious and subiect to the iudgement of death; of what iniu∣stice (I pray you) of his towards them can they complaine? Let all the sonnes of Adam come, let them contend and dispute with their Creatour, because by his eternall proui∣dence they were appointed to perpetuall calamity before their generation: What could they speake against this de∣fence, when as God shall on the contrary side call them to the knowledge of themselues? If all are taken out of the (corrupted Masse) it is no meruaile if they lye vnder dam∣nation.

Hieronymius Zanchius. Miscellan. Lib 3. In his Trea∣tise of the Saints, at the end of the first Chapter, hath these words; Generall Predestination, (that is, the pre∣destination of all men) is the eternall, most wise, and im∣mutable decree of God, by which he determined with him∣selfe from eternity; first, to create all men iust and wise, according to his image and likenesse, and to permit that they being tempted by Sathan, should of their owne free-will fall into sinne, and should fall into the pit of eternall death, as the most iust stipend of their sinne: Secondly, of his grace by Christ, to free some of them out of the pit of sinne and death by certaine meanes, and to accompany them with his spirit whom he freed, and at length to giue them eter∣nall

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life; and to others (he decreed) not to vouchsafe this grace, but rather to blinde them and harden them with Sa∣than, and to destroy them with eternall destruction, &c.

The same man in the same place: The speciall pre∣destination of the elect, is the eternall, most wise, and im∣mutable decree of God, whereby he determined with him∣selfe from eternity, according to the good pleasure of his will, freely to deliuer by Christ, some certaine and set men, fallen with all the rest into the deepe pit of sinne and death.

The same man lib. 5. de Natura Dei, cap. 2. quest. 4. By ascending after this order from the effects to the causes, and by descending from the causes to the effects, Election and Reprobation may and ought to be considered by vs; to wit, that God from eternity determined by a firme decree, first to create all men, then to suffer them to fall into sinne, and for sinne to be obnoxious to eternall death; Lastly, to free (by that meanes which he hath freed) some men by Christ, and to giue them eternall life, but to reiect the rest from this grace, and being left in their sinnes at length to punish them eternally for their sinnes.

Bucer vpon the ninth Chapter to the Romanes: They that will plainly and simply follow Gods word may easily free themselues from these things, for they stick fast to this that God doth witnesse of himselfe, viz. that he out of man∣kinde, destroyed by their first father, chose some men to be framed by him to a new and blessed life; and he accounted the rest the vessels of his wrath.

Philip Melanchton, in his Theologicall Common pla∣ces, loco de Praedestin. doth repeate these words more then once: It is certaine that this is the cause of Repro∣bation, to wit, sinne in man.

Vuolfangus Musculus, loco de Elect. Chap. 5. It is ma∣nifest that our election is not made for any respect of our

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quality: It must needes be therefore that we seeke the re∣spect of our election in God electing. For the sence of our owne basenesse and deprauation doth driue vs thither. Dauid said; What is man that thou art mindfull of him, and the son of man that thou didst predestinate him when thou didst fore-know that he would be euill and depraued?

Dauid Paraeus in his commentary on the ninth chap∣ter to the Romanes, Page eight hundred and sixeteene, will haue Iacob and Esau to be considered as sinners by God electing. The cause (saith he) was the eternall purpose of God, whereby he determined to make such dif∣ference of them. Esau was wicked, and Iacob was no lesse wicked; for they were both conceiued in sinne: and yet God loued the one and hated the other: not for any inherent or fore-seene difference, but 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. according to election, whereby he elected one but not the other.

The same man, page 819. The pleasure or will of God calling, is his purpose according to election in Christ: that is, the purpose of God, whereby out of the perished masse he seperated some from others, by choosing these and lea∣uing the rest: which purpose is called Predestination, con∣taining vnder it, Election and Abiection.

The Pastors of the Walachrian Churches, in their Epistle, doe with one consent thus define Predestina∣tion This is the opinion of them who cleaue to the old and receiued confession of our Churches. That God from eter∣nity according to the immutable good pleasure of his will, decreed to saue some men, whom by his meere bounty in Christ Iesus, he seuered out of corrupted mankinde, &c.

Iohn Piscator, a most rigorous maintainer of Pre∣destination out of the entire and vncorrupted Masse, and of reprobation without the beholding of sinne, hath very lately set forth a treatise digested into ten

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Aphorismes, the second whereof is conceiued in these words. This Predestination hath two species or kindes, the one whereof is called Election, the other Reprobation, by a Metonimy of the effect. For election and reprobation are properly referred to mankinde already made and fal∣len, but Metonimically the decree it selfe of Electing or Reprobating is so named. The learned man doth at length see that it must needes be, that in election and reprobation, man be considered as already fallen, and in the corrupted Masse: But he hath deuised another higher decree, whereby God doth neither elect nor re∣probate, but doth only decree to elect and reprobate. Of which decree there is no mention made in the Scripture.

Finally, the Synode of Dordt, in the seuenth Canon doth thus define election. Election is the vnchangeable purpose of God, by which, before the foundation of the world, according to the free good pleasure of his will, of his meere grace he hath chosen out of all mankinde to saluation in Christ, a certaine and set number of men, neither better nor more worthy then others, but lying in the common mi∣sery with others, and fallen from originall righteousnesse into sinne and destruction by their owne fault, &c.

The same Fathers in the 15. Canon of Reprobation doe thus speake. The holy Scripture doth manifest and commend vnto vs this eternall and free grace, especially when it doth further witnesse that not all men are elected, but that some are not elected, or are passed by in the eter∣nall election of God. To wit, those whom God according to his free, iust, vnreprouable, and immutable good pleasure decreed to leaue in the common misery, into which they had cast themselues by their owne fault, and not to giue to them sauing faith, and the grace of conuersion, &c.

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