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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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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
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 art●culo 10. he ingeniously answered that it might be a good Q●aere why Demipelagianisme should not be accompted true Christianisme But Prosper demonstrating vpon substantial g●oūds 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 ejusdē 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 quàm 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 tibíque 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