the traditional sufficiency-efficiency formula, it also becomes clear that his polemic against Amyraut was not directed against hypothetical universalism per se. Du Moulin himself clearly advocated a form of hypothetical universalism—what he saw as problematic and dangerous in Amyraut’s teaching was not its assumption that the sacrifice of Christ was sufficient to save all who would believe but that Amyraut had rested his own version of this doctrine on a speculative doctrine of the divine decrees.