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

Title
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.
Publication
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.
Rights/Permissions

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 (http://creativecommons.org/publicdomain/zero/1.0/). 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 http://www.textcreationpartnership.org/ 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. https://name.umdl.umich.edu/A69245.0001.001. University of Michigan Library Digital Collections. Accessed May 26, 2024.

Pages

CHAP. VII.

That all mankinde is infected with Originall sinne.

I. SInne is either Originall or Actuall: I vse the accustomed words for clearenesse of speech; for if one would deale strictly, he shou d abstaine from these tearmes, see∣ing it is certaine that Originall sin is in act, and there∣fore is actuall. But vse hath obtained that that sinne

Page 47

should be called actuall, which is committed in acti∣on or in deede; and that originall which we haue from the birth, that hereditary blot which is sent into vs, from our Parents.

II. Of Originall sinne Saint Paul doth treat, in the fifth and seauenth Chapter to the Romanes. In the fifth Chapter, how it hath passage into all mankinde; in the seauenth Chapter, how it doth remaine in him, in whose minde the law of God is perfectly written.

III. That no man is free from this blot, the Scripture doth cry, and experience doth witnesse; Whatsoeuer is borne of the flesh, is flesh, saith Christ, Iohn 3. And there he doth plainely teach, that all men are defiled with Originall sinne, when he saith, that it is necessary to be borne againe, and to be formed a∣new. We are by nature the children of wrath, Eph. 2.3. Who can bring forth a cleane thing out of an vncleae? there is not one, Iob 14. Dauid acknowledgeth himselfe infected with this contagion. Psal. 51. Behold (saith he) I was formed in iniquity, and in sinne my mother concei∣ued me. He doth not acuse his father, nor expostu∣late with his mother, but although hee was adorned with fingular prerogatiue, and replenished with be∣nefits, yet hee doth confesse himselfe to be defi ed with that vniuersall contagion: he fetcheth the cause of his sinne from that originall, and in this common lot, he doth lament his owne: Circumcision signii∣ed this; for by that externall symbole, e Church was warned, that there was something n man 〈◊〉〈◊〉 soone as he was borne, that ought to be cut off and ••••••r ted. The end of Baptisme is the same, watch 〈◊〉〈◊〉 the

Page 48

Sacrament of our cleansing in the bloud of Christ, by which our naturall filthinesse is washed a∣way.

IV. Not onely the progenie of Ethnicks and In∣fidels, or euill Christians, is borne in this Originall sinne, but also the off-spring of the godly and faith∣full: No otherwise then he that was Circumcised, be∣gat one that was vncircumcised; and as a graine of Wheate well cleansed, and receiued in the lap of the earth, afterward growing, doth bring forth Wheate with chaffe. Then was Adam iustified, then did hee by his faith cleaue to the promise of his seede, that should bruise the serpents head; when he begot Cain the heire of his naturall wickednesse, and not of his faith or repentance. Piety is not hereditary, to be deriued to ones heires; neither doth holinsse come into vs by nature, but by grace: not generation but regeneration, doth make men holy and good. After the same manner that Aristotle, lib 2. Phisic doth teach, That artificiall formes (as the forme of a statue or image) are not begotten, but onely naturall formes: Therefore in the children of the best man, as soone as they beginne to speake, you may see a crafty and lying disposition, and prone to reuenge, stub∣bornenesse against those that admonish them, prickes of glory and sporting vanity: also that great honour wherewith they prosecute their puppets and babyes, are no obscure seedes of their inclinablenesse to Ido∣latry: For as puppets are the Idols of infants, so I∣dols are the puppets of those that are growne in age: And therefore when any man hath children of euill manners, he ought to acknowledge his image in them;

Page 49

when he hath good children, he ought to admire the worke of God in them: For these are they of whom Saint Iohn saith, Chap. 1. who are not borne of bloud, nor of the will of the flesh, nor of the will of man, but of God.

V. The second Canon of the Mileuitan counsell is expresly to this thing. It pleaseth vs, that whosoeuer doth deny little ones that are new borne, to be Baptised, or doth say that indeede they are Baptised for the remission of their sinnes, but yet they drew no originall sinne from A∣dam, which is to be taken away by the lauar of regenerati∣on; whence it followeth, that the forme of Baptisme in them is to be vnderstood not to be true, but false, be an Ana∣thema.

VI. Christ alone was free from this blot, he deri∣ued not Originall sinne from his Mother. Saint Paul indeede, Rom. 5.10. saith, that all men sinned in Adam; neither is it any doubt but that Christ was in Adam, as being one of his posterity; but that sentence of the Apostle doth not concerne Christ, because the per∣son of Christ was not in Adam, but onely his hu∣maine nature: neither is he from Adam, as from the agent principle, and from the seminating power, but thence he tooke that matter, which by the ouer-sha∣dowing of the holy Ghost, was freed from the com∣mon contagion.

VII. Now if you should aske me, whether Origi∣nall sinne is done away by Baptisme, or whether that blot doth yet remaine in those that are regenerated by the holy Ghost; it is readily answered out of the Scripture, and experience, which is so certaine here, that there is no place left for doubting. Dauid was

Page 50

circumcised, and plentifully instructed with the gifts of the holy Ghost, and yet he doth confesse, that he was not free from this staine, but was polluted in an equall contagion with others. And Saint Paul, Rom. 7. speaking (vnder his owne person) of euery man, in whose minde the law of God is faithfully imprinted, doth acknowledge that sinne doth dwell in him, which he aileth the law of sinne, because it doth stirre him vp to sinne. We see infants dye as soone as they are baptised; and death, the Apostle being witnesse, Rom. 6. is the wages of sinne. I demand, for what sinne doe those Baptised infants dye? is it for actuall sinne? but they haue committed none: therefore it is for Originall sinne. Whence it appeareth, that Originall sinne doth remaine after Baptisme, wherein sinne is remitted, as touching the guilt, although it remaine in the act, as Saint Austen teacheth at large in his first Booke against Iulian, concerning Marriage and con∣cupiscence, Cap. 25. and 26. The concupiscence of the flesh (saith he) is forgiuen in Baptisme, not that it should not be at all, but that it should not be imputed for sinne.

VIII. But seeing the regenerate doe afterward sinne, whence are these sinnes, but from their in∣ward corruption? For that being taken away, the ef∣fects also, which doe flow onely from this cause, would be taken away.

IX. And what shall we say to this, that the best men beget their children tainted with this blot, and therefore standing in neede of Baptisme? Now if the parents begetting children, were without originall sinne, how could they send this blemish to their issue,

Page 51

and giue that to their children, which themselues haue not?

X. Therefore, say you, marriage is euill, seeing by it children of wrath are begotten, and sinne is propa∣gated, which ought rather to be pulled vp by the roote, and to be choaked in the very seede. I answere, that marriage is more ancient then sinne, and institu∣ted by God himselfe; the sinne that came vpon it, doth not hinder, but that marriage is naturally a good thing: No otherwise then meate and drinke, are things that are good, and to be desired, although thereby the life of wicked men is sustained. Besides, marriage doth bring forth sonnes to God, and doth serue to fill vp the number of the Elect. I let passe, that the faithfull couple doe ioyne their prayers, doe stirre vp one another to good workes, doe cure one ano∣thers incontinency, and in slippery places doe stretch forth the hand one to another. Neither are there wan∣ting examples of wicked men, to whom, by Gods be∣nefit there haue happened good and godly children; euen as God doth send seasonable raine on those seeds which were stollen and sowed by a theefe.

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