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 vncoÌ„pletely 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. 2â—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
monition Would not the working bee strong enough if it were such as Satan vseth 6 Of Perseuerance Demipelag PRopos 3. For Perseuerance in Faith and Grace three needeth no new and speciall grace What we either haue by nature or haue formerly goten by the spirit of grace sufficeth for such Perseuerance The Proposition should rather haue beene thus formed Out of Saint Austin in his Treatise of Perseuerance That Perseuerance to the ende is in our power and is not the gift of God Out of Hilar. to Aust. Neither will they yeeld that such perseuerance is giuen to any man from which hee is not suffered to reuolt but such as from which hee may by his Freewill fall away This Proposition cannot be be fairely prescribed for the true state of the question much lesse for the whole question of Perseuerance For the Demipelagians did not deny the ayde of new Grace for perseuering as is euident by Prospers words forecicited God foresaw who would beleeue and perseuere in that Faith which in processe should be helped by Grace Armin. HAge Confer pag. 62. of the latter part Perseuerance is ill called a gift It is an act of the Will which may admit or despise the motion of the spirit The Remonstrants Theses exhibited All things being forelayd which are necessary and sufficient for perseuerance it remaines still in the power of man to perseuere or not perseuere 7 The common clamorous Obiection Demipelag PRrosper of the calling of the Gentiles They obiect that it is in vaine to labour to obtaine the worth and excellency of good works in vaine to bee instant in Prayers whereby God is intreated to grant our requests if so bee that the election vnto Christian grace depend vpon the vnchangeable purpose of of God Prosper in his Epistle to Austin They vpbraid that all care of rising out of sinne is taken away from those that are lapsed that to holy men is ministred an occasion of lukewarmenesse inasmuch as the Elect cannot fall away by any negligence howsoeuer they behaue themselues That all industry is layed aside that vertues are taken away if Gods determination preuent mans will Anstin of Perseuerance Chap. 12. The Pelagians obiect That we tye Gods grace to Destiny See also ad Bonifac. lib. 1. cap. 5. Prosper Ibidem They say that vnder the name of Praedestination fatall nececessity is brought in Armin. HAge Conference pag. 12 c. the latter part This Doctrine in it selfe and of it selfe is an hinderance to godlinesse and also to good manners both to the teachers and hearers It leadeth to carnall security it takes away true sorrowe for sinnes committed as also the watchfull care of rising vp from sinne and the feare of being hardned in sinne in processe of time It takes away Prayers Obsecrations Obtestations Admonitions Threatnings Promises Commands Counsells Commendations and Rewards This Doctrine bringeth into the Church Manichisme Stoicisme Libertinisme Epicurisme To the Arminians booke of their Acta Synodalia this Embleme is prefixed An armed Lyon the Armes of Holland with a Capp the badge of Liberty ouer which is written this triumphant Motto DESTINY DESTROYED OR The ouerthrow of Fate When Demipelagianisme was obiected against Arminius Armin artâ—culo 10. he ingeniously answered that it might be a good Qâ—aere why Demipelagianisme should not be accompted true Christianisme But Prosper demonstrating vpon substantial gâ—ouÌ„ds that the Pelagians and Demipelagians sticke together in the same myre doth cage them both in the same Parallell Prosp cont Coll torem Cap. 41. in these words The budds are of the same kinde which come from the same seede and that which is couched low in the roote appeares in the fruit We are not therefore to skirmish against these men with new leuied forces nor to enter into a speciall list as against vnknown enemies These meane Engins were then shattered in pieces then they fell to the ground in their Companions and ringleaders of their pride when Innocentius of blessed memory smote the heads of this abominable error with the dint of the Apostolicke Sword when the Synod of the Bishops of Palestina compelled Pelagius to pronounce sentence against himselfe and his followers If we tye this mishapen monster with the bands of a Syllogisme Proteus being fast manacled will vtter his concealed Oracle thus Demipelagianisme is true Christianisme Arminius sticks not at it But Demipelagianisme is Pelagianisme Prosper avowes it Therefore Pelagianisme is true Christianisme though Catholike doctrine cry it downe With which close we summe vp this our Parallell Parallelismus nov-antiqui erroris Pelagiarminiani 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Math. 7 16. LONDINI Impensis ROBERTI MYLBOVRNE 1626. Salutem in ipso qui fons Gratiae AMice noster veritatis magis Quem per Epistolam repetitò flagitabas Parallelum unà cum ejusdeÌ„ conscribendi caussâ necessariâ ad te per notum Hermetem licèt aliquantò seriùs jam transmitto Tu quaeso inter legendum amict sepone personam indue judicis si quid titubatum sit pro tuo candore ac libertate mone eò redibit gratior quò obeliscis tuis compunctior Absit ut Arminianis ideo stupescant dentes quia labruscas comederat Pelagius aut delicatiores Pelagii nepotes nisi constiterit Arminianos itidem acidum inde expressum plenâ hausisse amphorâ aliis avidè etiamnum propinare In hac 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ad geometricam normam compositâ sanctè profiteor imprimis cautum ne quid distortum inversum aut depravatum affingeretur quò faciliùs aut speciosiùs antiquis erroribus novi quadrare viderentur Verùm ut in picturis nimis exiguis aut speculis minutioribus vultus integros vix datur distinctè intueri in tabella isthac adeo contracta singulos gemini istius Monstri artus articulos conspici posse hand quidem sperandum Haec tantummodo ad synopsin specimen properata potiùs quà m maturata Opportunum forte hîc tertiam adstrui columnam quae sententiam orthodoxam singulis erroribus recto ordine oppositam representaret Quorsum verò tibi vir doctissime hanc praeire facem utpote in Augustini Patrúmque reliquorum eandem doctrinam luculenter asserentium solidè ex Scripturis confirmantium scriptis versatissimo Neque certè mihi hîc quicquam de navo aggredi visum sed hoc tantùm quod in usum unius privatum olim postulatum est ac conscriptum denuo recognoscere tibÃque in peculium transcribere Quod tui juris esto prout etiam ipse à quopriùs hoc promissum jam missum Londino Ian. 20 1624. Vale. Tuus A. B. CVm abhinc quasi triennio Honoratìssimus Dominus Acacius Baro de Dona recuperandi Palatinatus negotium promoturus aliquot menses in Anglia versaretur à quodam extero philologo Roerghesto solicitatur in partes quae vocantur Arminianas Quem licèt ab orthodoxa integritate deflectere non potuerat ille Belga nebulis tamen quibusdam offusis ita veritatem ei obscuravit
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
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 CouÌ„cell 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 Bonâ—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