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cause_n according_a grace_n work_n 1,598 5 6.0605 4 false
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ID Title Author Corrected Date of Publication (TCP Date of Publication) STC Words Pages
A00599 A parallel: of nevv-old Pelgiarminian error; Parallelismus nov-antiqui erroris Pelagiarminiani. English Featley, Daniel, 1582-1645. 1626 (1626) STC 10735; ESTC S121006 17,981 77

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damned for onely Originall sinne Note also that both these endeauour to strengthen this their opinion with arguments concluding not onely that none are actually damned for Originall sinne but also that none iustly can be For if so then 1 God should deale more rigorously with such men then he doth with the Deuills 2 That which is a punishment of sinne cannot deserue eternall punishment For then would there be endlesse processe if one punishment should still deserue another 2 Of the meaning of the word Grace Pelag. PRopos 10. By the word Grace is meant nature endued with reason and will Out of Aug. Epist. 105. Pelagius by that Grace which he acknowledged to be giuen without any foregoing merits did meane the nature of man wherein wee are created Forasmuch as before we had any being we could merit that wee should haue a being Armin. ARnoldus Ibid. pag. 158. The Gentiles by nature do the things of the Law And how little soeuer that bee which a man in the estate of Corruption can doe God willeth that he should do it and when man doth this hee vseth grace well Item pag. 157. Vpon demand whether a man in the estate of corruption can rightly vse the light of reason he presently resolueth that it is required that a man in the estate of Corruption doe rightly vse that grace which he hath and performe whatsoeuer he can by that Grace giuen him It need not seeme strange that the Arminians make Nature to be Grace who maintaine that there is a generall grace imprinted in all men without exception Which what can it bee else but Nature and her endowments Now if any shall obiect that this in effect is nothing but an idle strife about wordes let him consider that this is the hidden spring of the most pestilent poyson of Pelagins For out of this may they wash away and put off any thing that is brought by the maintainers of Grace If allegetion be made against him that We are saued by grace Their answere is ready True To witt by nature which is the first and generall grace By grace I am that I am True By grace that is by nature whereof God is the free Donor Faith is the gift of God True Because out free-will by which we ascent is the gift of God the Creator And if St. Austen himselfe shall presse against them that Grace onely discernes a beleeuer from an vnbeleeuer Why may they not answere True sir. That is onely Free-will which is most freely giuen vs by God 3 Of the cause of the increase of Grace Pelag. PRopos 19. By the works of nature a man promeriteth or gaineth the aide of grace Out of the Coūcell at Diospolis Grace is giuen according to mens merits Out of Saint Austen in his Treatise of Perseuerance Three points there are which the Catholique Church doth principally maintaine against the Pelagians Whereof the first is that Grace is not giuen according to our merits The same Aug. Grace according to Pelagius is giuen though not according to the desert of good workes yet according to the desert of a good will His reason is Otherwise God should be an accepter of persons if hee should haue mercy on whom hee will without any foregoing merits Armin. ARminius Exam. pag. 218. Tell me Sir in this speach of Christ To him that hath shall be giuen Is not that promise conteined by which God engageth himselfe to enlighten with supernaturall grace him who well vseth the light of nature or at least vseth it lesse ill Arnoldus against Tilen pag. 165. The cause why the Gospell is reuealed to babes is because they shew themselues ready to learne The rule is generall which teacheth without limitation that To him that hath that is well vseth God will giue grace 4 Of the ayde of Grace in conuersion Pelag. PRoposit 15. If there bee any inward helpe receiued from the holy Ghost that consisteth onely in the enlightening of the vnderstanding But as for the Will that needes no inward Grace Out of Saint Aug. ad Bon●f 4. cap. 5. We receiue from the Lord the helpe of knowledge whereby we know those things which ought to be done but not the inspiration of Charity that wee may with an holy loue performe those things we know which is properly Grace Armin. THe Hage Conference set out by Bertius pag. 279. Infusion of holynesse hath no place in the will In asmuch as the Will in its owne nature is free to will good or euill In the spirituall death the gifts properly called spirituall are seperated from the will of man because they were neuer in it but onely a freedome of doing well or ill Ibidem pag. 272. God will giue a new heart We thinke that by heart is meant the soule of man and that it is called new both in regard of the infusion of newe light and knowledge and also in respect of new workes of conuersion which it selfe bringeth forth 5 Of the cause of Predestination Pelag. PRopos 23. The well vsing of Free well and naturall powers is the cause of Praedestination The Arminians doe not deny but that the decree of Gods Election dependeth vpon the foreseene free assent of mans will euen then when all the helps of sauing grace being afforded it may yet dissent by its owne naturall and inbred liberty as hereafter appeareth Why therefore may they not climbe to the very top of Pelagianisme and so auow that the good vse of our natural freewill doth poise downe the euen balance of Gods Praedestination and determine the otherwise wauering decree of God Howsoeuer they decline the name of Cause in election and hold forth in stead thereof the attribute of a foregoing condition yet in effect they must needs hit against this rocke at which Pelagius suffered Shipwracke As for Demipelagianisme there are but three heads of that Hydra put foorth in this Catalogue the other lye hidden and pulled in like the hornes of a Snaile being touched Which here by the helpe and hand of the most found Fathers are to be drawn forth and to be clapt on the shoulders of those who in these times act the same parts 1 Of Election vpon foreseene Faith Demipelagians OVt of Saint Prospers Epistle to Saint Austen That God foreknew before the foundation of the world Who would beleeue and perseuere in that faith which in processe should be helped by grace And that hee Praedestinated those to his Kingdome whom being freely called hee foresawe would become worthy of his Election and depart this life making a good end Out of the Epistle of Saint Hilary to Saint Austen extant in the seuenth Tome of Austeus Workes They the Demipelagians or Massilians will haue Predestination to reach no farther then this that God Praedestinated or foreknew or decreed to elect those that would beleeue Arminians HAge Conference pag. 62. Bert. God before the Foundations of the World were layed appointed to saue by Christ those out of mankind who by the grace