Selected quad for the lemma: death_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	adam_n	sin_n	soul_n	5,612	5	5.5561	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A00600	Pelagius redivivus. Or Pelagius raked out of the ashes by Arminius and his schollers; Parallelismus nov-antiqui erroris Pelagiarminiani. English	Featley, Daniel, 1582-1645.	1626 (1626)	STC 10736; ESTC S101870	11,143	39

presented to King JAMES our late Soueraigne of most blessed memory vpon the very first cast of his eye he discouered it to be no better then an halfe faced groat of the Semipelagian alloy Et statim perfodit stylo Regio and forthwith stabbed it through with his Royall pen and branded the Master of the Mint with the title of the enemie of God And that the same iudicious King persisted in this his Iudgement both of the Co ne and Coyners euen to the end to mee it is a thing most euident by a faithfull and allowed relation which I haue seene of diuers remarkable directions and instructions giuen by his Maiesty to two Diuines about a moneth before his death questioned before him about a booke then published touching the Doctrine of St. Austen In that discourse his Maiestie hauing occasion to touch vpon the Treatises of St. Augustine that are extant in the seuenth Tome which hee might seeme prophetically to recommend as a soueraine antidote against an euill vpcreeping since his death hee stiled them St. Austins Polemicall tracts against the heretickes that agree with our Arminians and presently calling to minde their proper name termed those hereticks from the Author of that Sect the Pelagians Which Paraphrase of his Maiestie because it giueth much life to the ensuing Tablet and this Tablet light to his Maiesties speech I haue made bold to borrow the Character of the Presse to imprint both more deepely in thy memory and to expresse to thee my desire to serue as a voluntary as did that excellently learned and zealous Archbishop Bradwardin In causa Dei contra Pelagianos in Gods cause and quarrell against the Pelagians A CATALOGVE OF THE PELAGIAN DOCtrines condemned by Ancient Fathers and Councells 1 THe sinne of Adam is not imputed to his posteritie 2 Adam by his sinne endamaged onely himselfe properly but his Posteritie onely by his example so farre forth as they imitate him 3 There is no Originall sinne or corruption of humane nature 4 Euery man is borne in the same perfection wherein Adam was before his fall saue onely the perfection of age which in his posteritie wants the vse of reason when they are new borne 5 Temperall death is from the necessitie of nature and did not come vpon all the posterity of Adam for the first sinne of their first Parent 6 Adam himselfe should have dyed by the necessitie of nature though he had not sinned 7 Much lesse did Adam bring vpon his Postritie the guilt of eternall death for his sinne 8 Children in Baptisme doe not receiue remission of Originall sinne 9 Those who maintaine the Doctrine of Originall sinne condemne Marriage 10 By Grace is meant Nature endued with Reason and Will 11 Supernaturall grace consisteth in the Doctrine of the Law and pardon of sinnes 12 Forgiuenesse is not necessary for all Because all do not sin or at least some may be without sinne 13 Those who haue sinned may by the power of nature repent without inward grace from the spirit 14 The grace of Christ is not elsewhere to be sought for then in the Doctrine and life or example of Christ 15 If there bee any inward helpe receiued from the Holy Ghost the same consisteth onely in the enlightening of the vnderstanding But as for the Will that needes no inward grace 16 Man by his naturall inbred faculties is able perfectly to fulfill the Law 17 Grace is profitable for the fulfilling of the Law but not necessary thereto 18 Man of himselfe is able to resist the strongest temptations though indeed he doth it with more facilitie if he be helped by grace 19 By the workes of nature man promeriteth or gayneth the ayde of grace 20 That which proceedeth from forgetfulnesse or ignorance hath not in it the property of sinne 21 In the New Testament all kinde of oathes are forbidden 22 Rich men vnlesse they sell their goods and giue them to the poore cannot be saued 23 The well vsing of free will and of naturall powers is the cause of Predestination 24 Christ dyed not for all men at least not for Infants because they are without sinne The Errors of the Semipelagians or Massilians 1 THe beginning of Faith and the desire of conuersion is from our selues the increase is from grace 2 Man if not alwayes yet sometimes preuents God by the preparation of his owne will By which endeauour of nature God is moued to bring through the ayde of his Spirit to the grace of regeneration the Will so prepared 3 For perseuerance in Faith and Grace there is no neede of new and speciall grace What we haue by nature or haue formerly gotten by the spirit of grace sufficeth for such perseuerance April 1. 1621. In the name of God and to the praise of the glory of his grace Ephes 1.6 A briefe answer by way of Parallele to the foregoing Catalogue and to the Demand therewith sent What affinity is there betweene PELAGIANS or DEMIPELAGIANS on the one side and the ARMINIANS one the other THe Index of the Pelagian assertions consisting of 24. Propositions had neede of an Index expurgatorius a purging Index The last of them is no Doctrine held by Pelagius but an absurditie or inconuenience inferred vpon his Tenets by some yet by him constantly denied in direct termes Which this gatherer might haue learned of Gerard Vossius Histor Pelag. lib. 2. por 2. Thes 4. from whom he tooke vpon trust this Catalogue Moreouer to what ende is here raked together the draffe of so many heresies whereof the greater part was renounced by the Father that begat them As appeareth in many places of St. Austens Treatises against his heresies Lastly how impertinent are those proposions concerning oathes rich mens goods and the mortalitie of Adam in the state of Innocency c Who euer so much as by dreame did thinke to fasten this vpon the Aminians So that of the 24. Pelagian Positions here rehersed sixe onely may looke this way namely the third seuenth tenth fifteenth nineteenth three and twentieth The rest needed not to haue beene pressed for this seruice 1. Of Originall Sinne. Pelagians PPropos 3. There is no Originall sinne Out of St. Aug. de Nuptijs Man is not borne with originall sinne Originall sin is no sinne because not voluntary Propos 7. Adam did not bring vpon his Posteritie the guilt of eternall death for his sinne Out of the Epistle of Gelasius It seemes not iust that Gods creature without any action of his owne should bee borne guilty of sinne or intangled in sinne Item ibid. That children dying without baptisme cannot be damned for Originall sinne onely Arminians ARnoldus Coruinus against Tilenus pag. 388. Arminius teacheth that Originall sinne hath not the nature of sinne or fault properly so called Arminius himselfe to the 9. question pag. 174. It is wrongfully said that Originall sinne maketh a man guilty of Death Arnold Ibidem pag. 391. Arminius indeed holdeth that no man is 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 not 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 Pelagius For out of this may they wash away and put off any thing that is brought by the maintainers of Grace If allegation be made against them 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 our free-will by which we assent 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 Bonif. 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 separated 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 Pelagins 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 sound 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 Austens 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 of the spirit would