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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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was transported and presented to King IAMES 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 Coyne 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 postetitie 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 fell 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 herefies 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 S t. 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
of the spirit would beleeue and perseuere in that faith and obedience by the same grace Item Ibid. The purpose to saue those that perseuere in faith is the whole entire decree of Election Item pag. 90. That precise and and absolute decree whereby God is said in Electing to consider these or those men no otherwise then as singular persons and to haue had no respect vnto the good qualities which he foresawe such a Decree cannot stand with the nature of God or with the Scriptures Arminius against Perkins pag. 221. I deny that Election is the rule of giuing or not giuing Faith Hage Confer pag. 38. Wee professe openly that Faith in Gods foresight and consideration is before Election to saluation and doth not follow Election as a fruit thereof 2 Of the vncertaine number of the Elect. Demipelagians PRospers Epistle to Saint Austen They would not yeeld that the number of the Praedestinated cannot bee encreased or diminished Hilar. Arelatens to Saint Austen Likewise they will not admit the number to be certaine of those that are to be elected and those that are to be reiected Faustus That there are not of men some deputed to life others to destruction but that men may passe from saluation to perdition and from perdition to saluation Arminians GRevinchov in his Theses exhibited pag. 137. and others Vncomplete Election may bee interrupted and sometime is And those that are vncōpletely elected are truely Elect. Yet may they become Reprobates and perish And the number of the Elect may bee encreased and diminished Item No man as long as he remaineth in this life is peremptorily elected But hee onely is peremptorily elected who dyeth or rather is already dead in faith and obedience So by this reckoning no man liuing is an Elect 3. Of the vniuersalitie of Grace and calling Demipelag OVt of Prospers Epistle to Saint Augustine extant in Saint Austens seuenth Tome They say that all men vniuersally are called to saluation either by the Law of Nature or the written Laws or by the preaching of the Gospell Armin ARnold against Tilen pag. 397. God by his Spirit effectuall in the Law worketh after some manner and in some degree in all men to the ende that by little and little they may bee brought to the faith of Christ whom God for his part is ready to reueale to all men 4 Of workes of Praeparation Demipelag THe first Proposition The beginning of Faith and desire of Conuersion is from our selues the encrease is from Grace Out of Prosper Euen after the fall there remained in Adam certaine seedes of Virtues which by the Creators gift are sowen in the minde of euery man Item That wee must beware least wee so farre referre vnto God all the good workes of the Saints that wee ascribe nothing vnto mans nature but onely that which is euill and peruerse Item Therefore a man receiueth findeth entreth because vsing well the good of nature by the helpe of this initiall grace he hath obtained to come sauing grace The second Proposition Man if not alwaies yet sometime preuenteth 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 Arminians ARnoldus pag. 403. Man in the state of Corruption hath some reliques of spirituall life to wit some kinde of desire of the good which he knoweth Arminius against Perkins pag. 137. It is false that an vnregenerate man is wholly flesh that is that there is nothing in him but flesh Arnoldus pag. 158. Arminius thinketh that God in this manner will giue more and greater gifts to him that well vseth grace That is the light of nature as before appeareth in the third Article of Pelagius In the Epistle ad Walachros pag. 45. Those who are amended by the naturall knowledge of the Law and by the better vse of common grace are by God deemed somewhat worthy to receiue a further grace and that by the gifts and good pleasure of God 5 Of the VVils freedome in conuersion Demipelag OVt of Hilar. to Aug. They affirme the Will to be so free that it can of it owne accord admit or refuse cure or medicine Out of Prosper As for the Wills fredome they say that life is layd hold on by those who beleeue of their owne accord and entertaine the ayde of grace by the merit or act of their credulitie Faustus It is of the mercy of God that men are called but the following that call is referred to their owne Will Petrus Diaconus contra Faustum They babble vainely who say To Will to beleeue is mine or from me but to helpe is of Gods grace Whereas contrariwise the Apostle testifieth that the very beleeuing it selfe is giuen of God Cassianus The whole is not so to be ascribed to grace but that free Will is to haue some share of commendation of the forwardnesse thereof Item Two things there are which worke mans saluation Gods grace and and mans obedience Faustus lib. 1. Expounding Christs words No man commeth to me vnlesse my Father draw him sayth that to drawe is nothing else but to preach to stir vp with comforts of the Scripture to deterre by reproofes to propound things desirable to represent things dreadfull to threaten iudgement to promise reward Armin. ARnoldus pag. 337. Grace doth not so furnish a man with new strength but that it alwayes remayneth in a mans pewer to make vse of that strength or not Hage Confer pag. 282. A man may hinder his own Regeneration euen then when God will regenerate him or doth will to regenerate him Arnold against Bogerman pag. 263. All the operations which God vseth to the conuersion of man being already performed yet this conuersion still remaineth in mans power so that hee can conuert or not conuert himselfe beleeue or not beleeue Arminius against Perkins pag. 223. The whole or entire cause why this man beleeueth and that man beleeueth not is the will of God and mans freewill Arnold against Tilen pag. 136. It is not absurde that a man by his owne will should discerne himselfe from an vnbeleeuer Hage Conference pag. 315. The discerning a man selfe from another man may bee attributed vnto man Grevinchove against Am. pag. 297. Nothing hinders but that onely morall grace may make naturall men spirituall Arminius against Perk. pag. 2●3 Faith is so from the meere will of God that Gods will doth not vse an omnipotent vnresistable motion to beget faith in men but a gentle swasion and accommodated for the mouing of mans will according to the nature of its freedome Item pag. 220. The Author of grace intendeth by grace to moue mans wil to assent by a gentle and sweete swasion which motion doth not onely not take away the free consent of freewill but also establisheth it Hage Confer pag. 291. Is not that the most noble maner of working vpon man which is performed by inducements and