A Parallel of New-Old Pelgiarminian Error
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Project Note
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The source of this document is the Early English Books Online (EEBO-TCP) website. Those books were transcribed in a character for character manner and can be very cumbersome to read since there was no standard spelling during that time. Many spelling variations such as "unlesse", "vnlesse", and "vnles" regularly appear.
This project was conceived to clean up those books as much as possible and make them more accessible to the interested reader, leading to the creation of a massive list of variant spellings and their corrections. This was used to clean up the text, but is of course only as complete as the list itself. Because of the nature of the original transcription, some words have missing characters or places where the original language (e.g., Greek) was not transcribed. This effort does not change that. Be aware that the original transcription can also be faulty and in some cases entire sentences may be missing.
Although this is no substitute for a properly compared, proofed, and scholarly edition, I believe that the result is a document which is far more accessible, particularly for searching for terms using standard spelling. The document has been cleaned and presented in what I hope is a pleasing and useful format for the vast majority of Christian brothers and sisters who just want access to read these spiritually nourishing works.
However, a word of warning: The Puritans were a very diverse group of people and their age was characterized with godliness, but also much upheaval, disputation and strife. They disagreed on many doctrines and some of these works contain less orthodox or Scriptural views than others. The reader is strongly advised to read with discernment, particularly if it is unknown whether author is trustworthy.
This project took a huge amount of time and skill to bring to fruition. I would particularly like to thank David Jonescue for the initial list of Puritans he found on EEBO and the concept behind this project as well as the continuous, unceasing efforts toward seeing this complete. Without his labor, this would not be available. Alex Sarrouf was invaluable in providing the initial list of over 7,000 spelling variations he had identified and corrected, as well as continuing to review more than 16,000 additions to that list for any typos.
Logan West
(with David Jonescue and Alex Sarrouf)
www.puritansearch.org
A PARALLEL: OF NEW-OLD Pelagiarminian Error.
Math. 7. 16.
LONDON, Printed for Robert Milbourne. 1626.
THE TRANSLATOR to the Reader.
Christian Reader,
T Here fell lately into my hands, a Latin Copy, of the ensuing Parallell drawn, (as I am given to understand) by two English Divines, at the request, and for the satisfaction of a foreign Minister of State: At the first view I laid it aside, as an evidence whereof I conceived the truths advocates, especially in this Kingdom, had no present use. But afterwards reviewing it more fully, and finding it very particular and punctual in this kind: and, that on the by, it gave much light to the Disquisition of some points now in agitation. I thought fit to translate it, for more public use. For as Zanchius complaineth with much regret of the Lutheran Vbiquitaries, that he found them vbi{que}, everywhere to vex and molest him: So it is to be feared, that the error of the Vniuersalists is too universally dispread. Many men have too much free-will, and take to themselves too free liberty now a days to advance and maintain free will. I would to God more had the power of grace to contend for special and saving grace, and resolutely to defend her Supremacy above corrupt Nature. The errors touching these points, of no less consequence then difference, are here briefly set in view in a two leafed Tablet, representing on the one side the old, and on the other the new Pelagianism varnished over with a fair gloss by the pensil of Arminius, and his Scholars. The occasion of drawing this Tablet, as I find in the Latin Preface, was this. Acacius Baron of Dona residing some months in England, to solicit the recovery of the Palatinate, was often set upon, and much laid at by a stranger there named Roerghest, a man deeply engaged in the Arminian party, who, though he could not draw him from the truth to that side, yet he cast such mists of doubts before him, that his Lordship for better clearing, desired the conference of some English Divines, versed in controversy of this Nature. And opportunely meeting with two at once, after kind and respective salutation, he demanded of them why the Divines of England so generally distasted the doctrine broached by Arminius. Their answer was, That albeit those tenets were plausible to corrupt reason, and set out to 〈◊〉 best advantage, by the wit and Art of the patrons thereof 〈◊〉 the sacred Scripture (to which Natural reason must bow 〈◊〉 strike sail) thoroughly searched, and impartially scanned, gave no support at all to this new model of God's counsels framed in man's brain, And that the prime Fathers of most eminent note in the Church above 1 • 00. years ago, at the first birth of those misshapen Brats, •• shed them against the stones, and consequently that by the same Orthodox ancient Church, the new reuiuers of those er •• rs at this day were then before hand condemned in lumbis parentum, in the loins of their parents, the whole and half Pelagians. The Baron somewhat affected with this answer, as it should seem, taking it indignly that Roerghest should offer thus to delude him with false shows.
What say you, quoth he? The Doctrine so much strouen for, and so highly extolled by some, is it nothing but old heresy new furbished over? Certesi Arminius Pelagium refodit, merito vos Arminium defoditis. Verily if it be so, as you affirm, that Arminius diggeth Pelagius out of his grave, you have all reason to bury Arminius deep, that he rise not again. It was not long that this Honorable personage, was again encountered by this sollicitor Roerghest, and further urged upon his former motives. Whereupon the Baron acquainted him with the English Divines answer, which like strong Physic wrought presently with his queasy stomach, and brought forth from him the Catalogue ensuing, with a challenge, Quid tandem Arminio cum Pelagio? What kindred or neighbourhood hath Arminius with Pelagius, or with the Demipelagians? This Catalogue being then sent from him, and received by those two Divines, they judged not complete enough to set out the bounds of the question; but thought needful thereunto to take in more ground out of the larger fields of those Fathers that entered into the lists of this combat. Accordingly partly out of that Catalogue, and partly out of the ancient Fathers, they make up a kind of list of the old errors: and as for the new, they take them out of the Treatises of some principal Belgique Writers of that side: which, collected into a small map, they exhibit to the Baron to be delivered to the confident challenger. Who upon the receipt thereof, undertook to return forthwith a direct and punctual answer. But this Dutch Champion quitting the field, took Sea, and returned into Holland, casting his promise to the same winds, that filled his sails. So is his forthwith drawn forth now diverse years, and his answer in vain expected.
So divine and admirable is the course of grace, that it reacheth an helping hand even to those who through error join hands and pens against it, and enlightens the understandings even of those that cast mysts to dim the light thereof. There may therefore be hope, that as Pighius endeavoring to euert Calvin's writings in point of Justification, was in that point converted himself by them: so this Challenger considering of this answer, though with intent to refute the same, was himself confuted by it, and rectified in his judgment. For in this 〈◊〉 of both gross and refined Pelagianism, any m • n that looketh not through a Jesuits spectacle, may (though in small model) behold the true shape and temper of Pelagius his frenzy in Arminius his fancy, and resolve, as St. Jerome did, in a like case, Aut Plato Philonizat, aut Philo Platonizat, Either the Pelagian predestination was ex praenisa fide Arminij, out of the foreseen faith of Arminius, or Arminius his devise out of the fore-read faith of Pelagius.
If any, after he hath viewed this table, cast a scorn upon it, as composed by some gloating Puritan, and condemn Criminis inauditi, of a new found crime, namely of doctrinal Puritanism all those that give any credit to such Parallells, or differ from him in those points, I will give no sentence against him, but refer him to read it in Tully, Aut est ex ijs, qui illos non norunt, aut ex ijs, qui iudicare non possunt, Either he knoweth not the parties whose tenets are here set one by the other, or he wants judgment to compare, & for defect thereof, Cozens himself with Mountebank wares. The proverb is, Inter caecos luscum regnare posse, That among blind men, a purblind or blinkard may domineer, and put tricks upon them. But, God forbid, that any of the Seers of Israel should mistake old heresy new coined, for current truth. At the first setting of the Mint on work by James Harman at Leyden, when a piece new stamped was transported, and presented to King JAMES, our late Sovereign, of most blessed memory, upon the very first cast of his eye, he discovered it to be no better then an half faced groat of the Semipelagian alloy. Et statim perfodit stylo Regio, and forthwith stabbed it through with his Royal pen, and branded the Master of the Mint with the title of the enemy of God. And that the same judicious King persisted in this his judgment, both of the Coyne and Coyners even to the end, to me it is a thing most evident, by a faithful and allowed relation, which I have seen of diverse remarkable directions and instructions given by his Majesty to two Divines, about a month before his death, questioned before him about a book then published, touching the Doctrine of St. Agustine.
In that discourse, his Majesty having occasion to touch upon the Treatises of St. Augustine, that are extant in the seventh Tome, (which he might seem prophetically to recommend as a sovereign antidote against an evil vpcreeping since his death) he styled them St. Austin's Polemicall tracts against the heretics that agree with our Arminians: and presently calling to mind their proper name, termed those heretics (from the Author of that Sect) the Pelagians. Which Paraphrase of his Majesty, because it giveth much life to the ensuing Tablet, and this Tablet light to his Majesty's speech, I have made bold to borrow the Character of the Press, to imprint both more deeply in thy memory: and to express to thee my desire to serve as a voluntary, (as did that excellently learned and zealous Archbishop Bradwardine) In causa Dei contra Pelagianos, in God's cause and quarrel against the Pelagians.
A CATALOGVE OF THE PELAGIAN DOCtrines, condemned by Ancient Fathers, and Councils.
1 THe sin of Adam is not imputed to his postetitie.
2 Adam by his sin endamaged only himself properly, but his Posterity only by his example, so far forth as they imitate him.
3 There is no Original sin, or corruption of human nature.
4 Every man is borne in the same perfection wherein Adam was before his fall, save only the perfection of age, which in his posterity wants the use of reason, when they are new borne.
5 Temperall death is from the necessity of nature, and did not come upon all the posterity of Adam, for the first sin of their first Parent.
6 Adam himself should have died by the necessity of nature, though he had not sinned.
7 Much less did Adam bring upon his Postritie the guilt of eternal death for his sin.
8 Children in Baptism do not receive remission of Original sin.
9 Those who maintain the Doctrine of Original sin, condemn Marriage.
10 By Grace is meant Nature endued with Reason and Will.
11 Supernatural grace consisteth in the Doctrine of the Law, and pardon of sins.
12 Forgiuenesse is not necessary for all. Because all do not sin: or at least, some may be without sin.
13 Those, who have 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 be any inward help received from the Holy Ghost, the same consisteth only in the enlightening of the understanding. But as for the Will, that needs no inward grace.
16 Man by his natural 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 himself is able to resist the strongest temptations: though indeed, he doth it with more facility, if he be helped by grace.
19 By the works of nature man promeriteth (or gayneth) the aid of grace.
20 That which proceedeth from forgetfulness, or ignorance, hath not in it the property of sin.
21 In the New Testament all kind of oaths are forbidden.
22 Rich men, unless they fell their goods, and give them to the poor cannot be saved.
23 The well using of free will, and of natural powers is the cause of Predestination.
24 Christ died not for all men: at least not for Infants; because they are without sin.
The Errors of the Semi-Pelagians or Massilians.
1 THe beginning of Faith, and the desire of conversion is from our selves, the increase is from grace.
2 Man, if not always, yet sometimes prevents God, by the preparation of his own will. By which endeavor of nature God is moved to bring, through the aid of his Spirit, to the grace of regeneration the Will so prepared.
3 For perseverance in Faith and Grace there is no need of new and special grace. What we have by nature, or have formerly gotten by the spirit of grace, sufficeth for such perseverance.
April. 1. 1621. In the name of God, and to the praise of the glory of his grace. Ephes. 1. 6.
A brief answer, by way of Parallele, to the foregoing Catalogue, and to the Demand therewith sent; What affinity is there between PELAGIANS, or DEMIPELAGIANS on the one side, and the ARMINIANS one the other.
THe Index of the Pelagian assertions, consisting of 24. Propositions, had need of an Index expurgatorius, a purging Index, The last of them is no Doctrine held by Pelagius, but an absurdity, or inconvenience, inferred upon his Tenets by some; yet by him constantly denied in direct terms. Which this gatherer might have learned of Gerard Vossius, Histor. Pelag. lib. 2. por. 2. Thes. 4. from whom he took upon trust this Catalogue. Moreover to what ende is here raked together the draff of so many herefies, whereof the greater part was renounced by the Father, that begat them? As appeareth in many places of St. Augustine's Treatises against his heresies. Lastly, how impertinent are those proposions concerning oaths, rich men's goods, and the mortality of Adam in the state of Innocency, &c? Who ever, so much as by dream, did think to fasten this upon the Aminians? So that of the 24. Pelagian Positions here rehearsed, six only may look this way; namely, the third, seventh, tenth, fifteenth, nineteenth, three and twentieth. The rest needed not to have been pressed for this service.
1. Of Original Sin.
Pelagians.
PPropos. 3. There is no Original sin.
Out of S t . Aug. de Nuptijs. Man is not borne with original sin. Original sin is no sin: because not voluntary.
Propos. 7. Adam did not bring upon his Posterity the guilt of eternal death for his sin.
Out of the Epistle of Gelasius. It seems not just, that God's creature, without any action of his own, should be borne guilty of sin, or entangled in sin.
Item ibid. That children dying without baptism cannot be damned for Original sin only.
Arminians.
ARnoldus Coruinus against Tilenus, pag. 388. Arminius teacheth, that Original sin hath not the nature of sin, or fault, properly so called.
Arminius himself, to the 9. question, pag. 174. It is wrongfully said, that Original sin maketh a man guilty of Death.
Arnold. Ibidem pag. 391. Arminius indeed holdeth, that no man is damned for only Original sin.
Note also, that both these endeavor to strengthen this their opinion with arguments concluding not only that none are actually damned for Original sin, but also that none justly can be. For if so, then
1 God should deal more rigorously with such men, then he doth with the Devils.
2 That which is a punishment of sin, cannot deserve eternal punishment. For then would there be endless process, if one punishment should still deserve 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 given without any foregoing merits, did mean the nature of man, wherein we are created. Forasmuch, as before we had any being, we could merit that we should have a being.
Armin.
ARnoldus Ibid. pag. 158. The Gentiles by nature do the things of the Law. And how little soever that be, which a man in the estate of Corruption can do, God willeth that he should do it, and when man doth this, he useth grace well.
Item pag. 157. Upon demand whether a man in the estate of corruption can rightly use the light of reason: he presently resolveth, that it is required, that a man in the estate of Corruption do rightly use that grace, which he hath, and perform whatsoever he can, by that Grace given him.
It need not seem strange that the Arminians make Nature to be Grace, who maintain that there is a general grace imprinted in all men without exception. Which what can it be else but Nature, and her endowments? Now if any shall object, that this in effect is nothing but an idle strife about words, let him consider, that this is the hidden spring of the most pestilent poison of Pelagins. For out of this may they wash away and put off anything, that is brought by the maintainers of Grace. If allegetion be made against him, that We are saved by grace. Their answer is ready. True. To wit by nature, which is the first and general 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. Agustine himself shall press against them, that Grace only discerns a believer from an unbeliever. Why may they not answer. True sir. That is, only Free-will, which is most freely given us 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 Council at Diospolis. Grace is given according to men's merits.
Out of Saint Agustine in his Treatise of Perseverance. Three points there are which the Catholic Church doth principally maintain against the Pelagians. Whereof the first is, that Grace is not given according to our merits.
The same Aug. Grace (according to Pelagius ) is given though not according to the desert of good works, yet according to the desert of a good will. His reason is: Otherwise God should be an accepter of persons, if he should have mercy on whom he will, without any foregoing merits.
Armin.
ARminius Exam. pag. 218. Tell me Sir, in this speech of Christ, To him that hath shall be given, Is not that promise contained, by which God engageth himself to enlighten with supernatural grace him, who well useth the light of nature, or at least useth it less ill?
Arnoldus against Tilen, pag. 165. The cause why the Gospel is revealed to babes, is because they show themselves ready to learn. The rule is general, which teacheth without limitation that, To him that hath, that is, well useth, God will give grace.
4 Of the aid of Grace in conversion.
Pelag.
PRoposit. 15. If there be any inward help received from the holy Ghost, that consisteth only in the enlightening of the understanding. But as for the Will, that needs no inward Grace.
Out of Saint Aug. ad Bon • f. 4. cap. 5. We receive from the Lord the help of knowledge, whereby we know those things which ought to be done, but not the inspiration of Charity, that we may with an holy love perform those things we know, which is properly Grace.
Armin.
THe Hage Conference set out by Bertius, pag. 279. Infusion of holiness hath no place in the will. In as much as the Will in its own nature is free to will good or evil.—In the spiritual death, the gifts, properly called spiritual, are separated from the will of man, because they were never in it; but only a freedom of doing well, or ill.
Ibidem, pag. 272. God will give a new heart. We think that by heart is meant the soul of man; and that it is called new; both in regard of the infusion of new light and knowledge, and also in respect of new works of conversion, which it self bringeth forth.
5 Of the cause of Predestination.
Pelag.
PRopos. 23. The well using of Free well, and natural powers is the cause of Predestination.
The Arminians do not deny, but that the decree of God's Election dependeth upon the foreseen free assent of man's will, even then when all the helps of saving grace being afforded, it may yet dissent by its own natural and inbred liberty: as hereafter appeareth. Why therefore may they not climb to the very top of Pelagianism, and so avow, that the good use of our natural freewill doth poise down the even balance of God's Predestination, and determine the otherwise wavering decree of God? Howsoever they decline the name of Cause in election, and hold forth instead thereof the attribute of a foregoing condition, yet in effect they must needs hit against this rock, at which Pelagius suffered Shipwracke.
As for Demipelagianisme, there are but three heads of that Hydra put forth in this Catalogue; the other lie hidden, and pulled in, like the horns of a Snaile being touched. Which here (by the help 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 upon foreseen Faith.
Demipelagians.
OVt of Saint Prospers Epistle to Saint Agustine. That God foreknew before the foundation of the world, Who would believe, and persevere in that faith, which in process should be helped by grace. And that he Praedestinated those to his Kingdom, whom, being freely called, he foresaw would become worthy of his Election, and depart this life making a good end.
Out of the Epistle of Saint Hilary to Saint Agustine extant in the seventh Tome of Austeus Works. They (the Demipelagians or Massilians ) will have Predestination to reach no farther then this, that God Praedestinated, or foreknew, or decreed to elect those that would believe.
Arminians.
HAge Conference, pag. 62. Bert. God before the Foundations of the World were laid appointed to save by Christ, those out of mankind, who by the grace of the spirit would believe, and persevere in that faith and obedience by the same grace.
Item. Ibid. The purpose to save those, that persevere 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 have had no respect unto the good qualities, which he foresaw—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 giving or not giving Faith.
Hage Confer. pag. 38. We profess openly, that Faith in God's foresight and consideration is before Election to salvation, and doth not follow Election, as a fruit thereof.
2 Of the uncertain number of the Elect.
Demipelagians.
PRospers Epistle to Saint Agustine. They would not yield that the number of the Praedestinated cannot be increased or diminished.
Hilar. Arelatens. to Saint Agustine. Likewise they will not admit the number to be certain of those, that are to be elected, and those that are to be rejected.
Faustus. That there are not of men some deputed to life, others to destruction, but that men may pass from salvation to perdition, and from perdition to salvation.
Arminians.
GRevinchov. in his Theses exhibited, pag. 137. and others. Vncomplete Election may be interrupted, and sometime is. And those, that are vncōpletely elected. are truly Elect. Yet may they become Reprobates, and perish. And the number of the Elect may be increased and diminished.
Item. No man as long as he remaineth in this life, is peremptorily elected: But he only is peremptorily elected, who dieth, or rather is already dead, in faith and obedience.
(So by this reckoning no man living is an Elect)
3. Of the universality of Grace and calling.
Demipelag.
OVt of Prospers Epistle to Saint Augustine, extant in Saint Augustine's seventh Tome. They say, that all men universally are called to salvation either by the Law of Nature, or the written Laws, or by the preaching of the Gospel.
Armin
ARnold against Tilen. pag. 397. God by his Spirit, effectual in the Law, worketh after some manner, and in some degree in all men; to the ende, that by little and little they may be brought to the faith of Christ, whom God for his part is ready to reveal to all men.
4 Of works of Praeparation.
Demipelag.
THe first Proposition. The beginning of Faith and desire of Conversion is from our selves, the increase is from Grace.
Out of Prosper. Even after the fall there remained in Adam certain seeds of Virtues, which by the Creators gift, are sown in the mind of every man.
Item. That we must beware least we so far refer unto God all the good works of the Saints, that we ascribe nothing unto man's nature, but only that which is evil and perverse.
Item: Therefore a man receiveth, findeth, entereth, because using well the good of nature, by the help of this initial grace, he hath obtained to come saving grace.
The second Proposition. Man, if not always, yet sometime preventeth God by the preparation of his own will. By which endeavor of nature, God is moved to bring, through the aid of his Spirit, to the grace of Regeneration the Will so prepared.
Arminians.
ARnoldus pag. 403. Man in the state of Corruption, hath some relics of spiritual life, to wit, some kind of desire of the good, which he knoweth.
Arminius against Perkins, pag. 137. It is false, that an unregenerate 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 give more and greater gifts to him that well useth 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 natural knowledge of the Law, and by the better use of common grace, are by God deemed somewhat worthy to receive a further grace, and that by the gifts and good pleasure of God.
5 Of the Wills freedom in conversion.
Demipelag.
OVt of Hilar. to Aug. They affirm the Will to be so free, that it can of it own accord admit or refuse cure or medicine.
Out of Prosper. As for the Wills freedom, (they say) that life is laid hold on by those, who believe of their own accord, and entertain the aid of grace, by the merit, or act, of their credulity.
Faustus. It is of the mercy of God, that men are called: but the following that call, is referred to their own Will.
Petrus Diaconus contra Faustum. They babble vainly, who say. To Will to believe is mine, or from me; but to help is of God's grace. Whereas contrariwise, the Apostle testifieth, that the very believing it self is given of God.
Cassianus. The whole is not so to be ascribed to grace, but that free Will is to have some share of commendation of the forwardness thereof.
Item. Two things there are which work man's salvation, God's grace, and and man's obedience.
Faustus lib. 1. Expounding Christ's words, No man cometh to me, unless my Father draw him; saith, that to draw is nothing else, but to preach, to stir up with comforts of the Scripture, to deter by reproofs, to propound things desirable, to represent things dreadful, to threaten judgment, to promise reward.
Armin.
ARnoldus. pag. 337. Grace doth not so furnish a man with new strength, but that it always remaineth in a man's pewer to make use of that strength, or not.
Hage Confer. pag. 282. A man may hinder his own Regeneration, even then, when God will regenerate him; or doth will to regenerate him.
Arnold. against Bogerman, pag. 263. All the operations, which God useth to the conversion of man, being already performed, yet this conversion still remaineth in man's power: so that he can convert, or not convert himself, believe, or not believe.
Arminius against Perkins, pag. 223. The whole or entire cause, why this man believeth, and that man believeth not, is the will of God, and man's freewill.
Arnold. against Tilen. pag. 136. It is not absurd, that a man by his own will should discern himself from an unbeliever.
Hage Conference, pag. 315. The discerning a man self from another man, may be attributed unto man.
Grevinchove against Am. pag. 297. Nothing hinders, but that only moral grace may make natural men spiritual.
Arminius against Perk. pag. 2 • 3. Faith is so from the mere will of God, that God's will doth not use an omnipotent & irresistible motion to beget faith, in men, but a gentle suasion, and accommodated for the moving of man's will according to the nature of its freedom.
Item, pag. 220. The Author of grace intendeth by grace to move man's will, to assent by a gentle and sweet suasion; which motion doth not only not take away the free consent of freewill, but also establisheth it.
Hage Confer. pag. 291. Is not that the most noble manner of working upon man, which is performed by inducements and monition? Would not the working be strong enough, if it were such as Satan useth?
6 Of Perseverance.
Demipelag.
PRopos. 3. For Perseverance in Faith and Grace, three needeth no new and special grace. What we either have by nature, or have formerly goten by the spirit of grace, sufficeth for such Perseverance.
The Proposition should rather have been thus formed.
Out of Saint Austin in his Treatise of Perseverance. That Perseverance to the ende is in our power, and is not the gift of God.
Out of Hilar. to Aust. Neither will they yield, that such perseverance is given to any man, from which he is not suffered to revolt, but such, as from which he may by his Freewill fall away.
This Proposition cannot be be fairly prescribed for the true state of the question, much less for the whole question of Perseverance. For the Demipelagians did not deny the aid of new Grace for persevering, as is evident by Prospers words forecicited, God foresaw, who would believe, and persevere in that Faith, which in process should be helped by Grace.
Armin.
HAge Confer. pag. 62. of the latter part. Perseverance 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 perseverance, it remains still in the power of man to persevere, or not persevere.
7 The common clamorous Objection.
Demipelag.
PRrosper of the calling of the Gentiles. They object, that it is in vain to labor to obtain the worth and 〈1 page duplicate〉 〈1 page duplicate〉 excellency of good works, in vain to be instant in Prayers, whereby God is entreated to grant our requests, if so be that the election unto Christian grace depend upon the unchangeable purpose of of God.
Prosper in his Epistle to Austin. They upbraid, that all care of rising out of sin is taken away from those that are lapsed: that to holy men is ministered an occasion of lukewarmness; inasmuch as the Elect cannot fall away by any negligence, howsoever they behave themselves. That all industry is laid aside, that virtues are taken away, if God's determination prevent man's will.
Anstin of Perseverance Chap. 12. The Pelagians object, That we tie God's grace to Destiny. See also ad Bonifac. lib. 1. cap. 5.
Prosper. Ibidem. They say, that under the name of Predestination, fatal nececessity is brought in.
Armin.
HAge Conference, pag. 12 &c. the latter part. This Doctrine in it self, and of it self, is an hindrance to godliness, and also to good manners, both to the teachers and hearers. It leadeth to carnal security, it takes away true sorrow for sins committed, as also the watchful care of rising up from sin, and the fear of being hardened in sin in process of time.
It takes away Prayers, Obsecrations, Obtestations, Admonitions, Threatenings, Promises, Commands, Counsels, Commendations, and Rewards.
This Doctrine bringeth into the Church Manichisme, Stoicism, Libertinism, Epicureanism.
To the Arminians book (of their Acta Synodalia) this Emblem is prefixed, An armed Lyon (the Arms of Holland) with a Capp (the badge of Liberty) over which is written this triumphant Motto,
When Demipelagianisme was objected against Arminius, he ingeniously answered, that it might be a good Q • aere, why Demipelagianisme should not be accounted true Christianism.
But Prosper demonstrating upon substantial g • oūds, that the Pelagians, and Demipelagians stick together in the same mire, doth cage them both in the same Parallell, in these words. The buds are of the same kind, which come from the same seed, and that which is couched low in the root, appears in the fruit. We are not therefore to skirmish against these men with new levied forces, nor to enter into a special list, as against unknown enemies. These mean Engines 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 Apostolic Sword, when the Synod of the Bishops of Palestine compelled Pelagius to pronounce sentence against himself, and his followers.
If we tie this misshapen monster with the bands of a Syllogism, Proteus being fast manacled will utter his concealed Oracle thus,
With which close we sum up this our Parallell.
Parallelismus nov-antiqui erroris Pelagiarminiani.
〈 in non-Latin alphabet 〉 ; Math. 7, 16.
LONDINI, Impensis ROBERTI MYLBOVRNE. 1626.
Salutem in ipso, qui fons Gratiae.
A Mice noster, veritatis magis. Quem per Epistolam repetito flagitabas, Parallelum, unà cum ejusdē conscribendi caussâ necessariâ, ad te per notum Hermetem, licet aliquanto seriùs, jam transmitto. Tu quaeso inter legendum amict sepone personam, indue judicis: &, si quid titubatum sit, pro tuo candore, ac libertate, mone; eo redibit gratior, quo 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 avide etiamnum propinare. In hac 〈 in non-Latin alphabet 〉 ad geometricam normam compositâ, sancte profiteor, imprimis cautum, ne quid distortum, inversum, aut depravatum affingeretur, quo faciliùs, aut speciosiùs antiquis erroribus novi quadrare viderentur. Verùm ut in picturis nimis exiguis, aut speculis minutioribus vultus integros vix datur distinct 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 vero tibi, vir doctissime, hanc praeire facem; utpote in Augustini, Patrúmque reliquorum eandem doctrinam luculenter asserentium, solid ex Scriptures confirmantium scriptis versatissimo? Neque certe 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 licet ab orthodoxa integritate deflectere non potuerat ill Belga, nebulis tamen quibusdam offusis ita veritatem ei obscuravit, ut ad glaucomam hanc dispellendam collyrium aliquoties expeteret à Theologis quibusdam Anglis. Quos simul duos opportune salutatos & colloquio privato adhibitos interrogat, Quid tandem caussae quod ad Anglorum stomachū non faciant Arminii fercula. Ab illis responsum, ea dogmata, ut ut corruptae rationi allubescant, & patronorū subtilitate excolantur, ac splendescant, si tamen ad Scripturae sacrae normam redigantur, facile internosci, ac sordescere: ipsa esse, quae a Patribus orthodoxis in Ecclesia nominatissimis à primo ortu statim profligata sunt: adeóque hodiernos eorundem instauratores in lumbis parentum olim damnatos. Itáne vero, inquit? Haeccine, pro qua tam fervide à nonnullis dimicatur, doctrina nil aliud est, quàm haeresis antiqua de novo limata, ac polita? Certe si Pelagium refodiat Arminius, merito vos Angli Arminium defoditis. Paulo post eidē Roerghesto iterum se obtrudenti, & antiquum occinenti, responsum Theologorum impertit Donanus. Quo nonnibil perstrictus Belga, antiquas illas heresies anquirit, catalogum consarcinat: eóque in D •i Donani manum tradito, binos hosce Theologos in arenam provocans, Quid Arminio, inquit, cum Pelagio, aut Semipelagianis? Acceptum hunc Catalogum iidem Theologinimis arctum judicarunt, qui quaestioni illi justos limites describeret; ideóque ulteriùs pergendum in Patrum hosce impugnantium campos latiores. Inde ipsum horum errorum nidum depromunt; dogmata autem Arminiana e Batavorum quorundam libellis eruunt: ac utrosque inter se 〈 in non-Latin alphabet 〉 componunt. Descriptum exemplar statim Donano tradunt deferendum in manus Roerghesto provocatori. Qui, accepto hoc rescripto, se ad singula punctìm confestímque responsurum pollicetur. Sed pelago deportatur Pelagii pugil.
Eo quippe in Hollandiam reverso, adbuc toto triennio promissum illud non exoluitur, confestim illud ampliatur.
DOGMATVM PELAGIANORVM à priscis Patribus & Conciliis damnatorum INDICVLVS.
1 PEccatum Adami posteris ejus non imputatur.
2 Sibi soli Adamus peccans nocuit proprie; posteris non nisi exemplo, quatenus imitantur.
3 Originale peccatum, sive naturae humanae corruptio nulla est.
4 Quilibet homo eâdem perfection nascitur, quâ fuit Adam ante lapsum, demptâ perfection aetatis, quae in posteris recens natis usu rationis caret.
5 Mors temporalis est à necessitate naturae; minime{que} propter primi parentis primum peccatum redundavit in posteros.
6 Ipsemet Adam lege & necessitate naturae moriturus erat, etiamsi non peccasset.
7 Multo minus aeternae mortis reatum induxit posteris Adam peccato suo.
8 Parvuli in Baptismo non accipiunt remissionem peccati originalis.
9 Qui tuentur dogma de peccato originally, damnant nuptias.
10 Gratia significat naturam ration & voluntate praeditam.
11 Supernaturalis gratia spectatur in doctrina Legis, & condonatione peccatorum.
12 Haec posterior, puta condon: pecc: non omnibus est necessaria. Quia non omnes peccant, saltem possunt carere peccato.
13 Qui peccarunt, possunt ex naturae viribus resipiscere abs{que} interna gratia Spiritus sancti.
14 Gratia Christi non alibi quaerenda, quàm in doctrina, & vita, seu exemplo Christi.
15 Si quod hîc obtingit auxilium internum Spiritus sancti, illud in sola intellectus illuminatione est positum. Nullâ autem voluntati opus est gratiâ internâ.
16 Homo viribus ex creatione sibi insitis legem penitus implere potest.
17 Gratia ad ligis impletionē utilis quidem est, non itē necessaria.
18 Homo etiam gravissimis tentationibus per se potest resistor, licet faciliùs id praestet, si adjuvetur à gratia.
19 Per opera naturae homo promeretur auxilium gratiae.
20 Quod ab oblivione, vel ignorantia proficiscitur, non habet rationem peccati.
21 In novo Testamento omne juramentum est vetitum.
22 Divites, nisi bona sua vendant, & pauperibus dent, non possunt servari.
23 Bonus usus liberi arbitrij, & virium naturalium est causa praedestinationis.
24 Christus non est mortuus pro omnibus; saltem pro infantibus: quia carent peccato.
Semipelagianorum, seu Massiliensium errores.
1 INitium fidei, & conversionis desiderium est ex nobis, incrementum à gratia.
2 Homo, si non semper, saltem aliquando praevenit Deum praeparatione propriae voluntatis; quo naturae conatu movetur Deus, ut voluntatem ita praeparatam auxilio Spiritus sancti ad regenerationis gratiam perducat.
3 Ad perseverantiam in fide & gratia non opus est novâ & specially gratiâ: sufficit ad hoc, vel quod naturâ habemus, vel quod semel per spiritum gratiae adepti sumus.
April. 1. 1621. 〈 in non-Latin alphabet 〉 . AD PRAEMISSVM INDICVLVM DOGMATVM PELAGIANORVM, ET SEMIPELAGIANORVM, adjectamque Interrogationem; Quid Arminianis cum illis, hísve? Responsio breuis per Parallelismum.
A Ssertionum Pelagianarū Indiculus Propositiones 24 continens, eget Indice Expurgatorio. Vltima plane non est Pelagij dogma, sed tantummodo 〈 in non-Latin alphabet 〉 quoddam, quo urgebatur à quibusdam Pelagii sententia, ab ipso tamen constanter negatum. Quod ex ipso Gerardo Vossio, unde hunc Indiculum hauserat, doceripoterat hic consarcinator. Deinde vero quorsum colluvies illa tot haeresum, quarum (saltem majoris partis) puduit aliquando ipsum parentem; ut videre est apud Augustinum, Tom. 7. cont. Pelagianos passim. Denique illa quàm 〈 in non-Latin alphabet 〉 de Divitibus bona vendentibus, de Iuramento, de Adami integri mortalitate? Quis haec unquam Arminianis vel per somnium cogitavit imputanda?
Adeóque ex Pelagii placitis 24 hîc recensitis sex tantùm huc videntur spectare, nempe 3. 7. 10. 15. 19. 23. Reliqua valere jubemus.
1 De peccato originally.
PELAGIANI.
Propos. 3. Originale peccatum nullum est.
Ex Aug. de nupt. Homo non nascitur cum originally peccato. Peccatum originis non est peccatum: Quia non est voluntarium.
Propos. 7. Multo minus aeternae mortis reatum induxit Adam posteris suo peccato.
Ex Epist. Gelasii. Iustum non videtur, quod factura Dei sine ullis propriis actionibus cuiquam peccato nascatur obstricta.
Itē ex Ep. Gelasii. Parvulos sine Baptismo decedentes non posse pro solo originally peccato damnari.
ARMINIANI.
Arnoldus Corvinus cont. D. Tilenum pag. 388. Arminius docet peccatum originis nullam culpae proprie dictae rationem habere.
Arminius respons. ad quaest. 9. pag. 174. Perverse dicitur, peccatū original reum mortis facere.
Arn. Corv. ib. pag. 391. Equidem Arminius statuit neminem propter solum peccatum originis damnari.
Hanc sententiam argumentis propugnant uterque concludentibus, non tantùm actu non damnari, sed nec juste posse damnari.
Si enim, tum Deus longe rigidiùs cum talibus ageret, quàm cum Diabolis.
Item. Quod est poena peccati, non meretur aeternam poenam: Quia tune esset processus in infinitum, si poena poenam mereretur.
2 De significatu Gratiae.
PELAG.
Propos. 10. Gratia significat naturam ration & voluntate praeditam.
Ex Aug. Epistola 105. Gratiam illam, quam volebat Pelagius sine ullis praecedentibus meritis dari, esse humanam naturam, in qua conditi sumus. Ne{que} enim antequam essemus, mereri aliquid poteramus, ut essemus.
ARMIN.
Arnold, Ib. pag. 158. Gentes natura faciunt, quae sunt legis. Quantulum vero sit, quod homo corruptus potest, hoc vult Deus ut faciat: &, hoc dum facit, Gratiâ recte utitur.
Item. Pag. 157. Quaesito, an homo corruptus recte possit uti lumine naturae, statim explicat, requiri, ut homo corruptus, gratiâ, quam habet, recte utatur, & faciat quodcunque per gratiam sibi collatam potest facere.
Nec vero mirum, Arminianis Naturamesse Gratiam, qui Gratiam generalem omnibus ubique terrarùm hominibus insitam tuentur. Quae quid quaeso distat ab ipsa Naturà, ejúsque dotibus? Quod si quis obstrepat, hanc levis esse momenti 〈 in non-Latin alphabet 〉 , cogitet pestilentissimi veneni Pelagiani fontem hunc esse occultum. Hinc enim facile eludent atque eluent omnia, quae à Gratiae assertoribus afferuntur, Quidni regerant scilicet, Gratiâ salvi facti estis. Certe: nempe naturâ, quae gratia prima, & universalis. Dei gratiâ sum quod sum. Hoc est naturâ, cujus gratis author Deus. Fides donum Dei. Plane. Nam ipsa, qua credimus, libera voluntas est donum creatoris Dei. Deni{que} si instet Augustinus, Sola Gratia discernit fidelem ab infideli. Quidni respondeant? Certe. Nempe sola voluntas libera, quae gratis & 〈◊〉 à Deo data est.
〈1 page duplicate〉 〈1 page duplicate〉3 De progressus Gratiae causa.
PELAG.
Propos. 19. Per opera naturae homo promeretur auxilium gratiae.
Ex Concilio Diospolitano, Gratiam Dei secundùm hominum merita dari.
Ex Aug. de bono persevere. cap. 2. Tria sunt, quae maxim adversus Pelagianos Catholica defendit Ecclesia. Quorum est unum, Gratiam Dei non secundùm merita nostra dari.
Ex eodem Aug. Licet non secundùm merita bonorū operum, tamen secundùm merita bonae voluntatis datur gratia. Ratìo Pelagii est. Alioquì Deus esset acceptor personarū, si sine ullis praecedentibus meritis, cujus vult, miseretur.
ARMIN.
Armin. exam. pag. 218. Vide mihi, annon isto dicto Christi, Habenti dabitur, promissio ista contineatur, qua Deus spondet se gratia supernaturali illuminaturum, qui lumine naturae recte utetur, aut saltem utetur, quantum poterit, minus male.
Arnold. contra Til. pag. 165. Caussa, cur parvulis reveletur Evangelium, est quod Deus eos illuminet, qui dociles se praebent. Generalis est sententia, quae docet in genere, Deum habenti, hoc est, been utenti additurum gratiam.
4 De auxilio gratiae in Conversione.
PELAG.
Propos. 15. Si quod hîc obtingat auxiliū Spiritus Sancti internum, illud in sola intellectus illuminatione est positum. Nullâ autem voluntati opus est gratiâ internâ.
Ex Aug. ad Bonif. 4. cap. 5. A Domino adjutorium cognitionis habemus, quo ea quae facienda sunt, novimus, non susspirationem dilectionis, ut cognita sancto amore faciamus; quae proprie gratia est.
ARMIN.
Collat. Hag. Bert. pag. 279. In voluntate locum non habet sanctitatis infusio, ut quae naturâ suâ libera est ad volendum bonum aut malum. Itē, In morte spirituali non separantur proprie dona spiritualia ab humana voluntate, cum ea nunquam in illa fuerint; sed libertas duntaxat been, aut male agendi.
Ibidem pag. 272. Dabit Deus cor novum. Nos arbitramur, hîc per Cor significari posse animam humanam: eamque novam vocari, tum ob novi luminis & novae notitiae infusionem, tum ob nova conversionis opera, quae ipsa profert.
5 De caussa Praedestinationis.
PELAG.
Propos. 23. Bonus usus liberi arbitrii, & virium naturalium est caussa Praedestinationis.
Non diffitentur Arminiani Divinae Electionis decretum pendêre ex praeviso libero voluntatis humanae assensu, etiam tune cum possit omnibus gratiae salvificae auxiliis positis, dissentire pro innata & naturali suae libertate: prout infra patebit. Quidni ergo altiùs ad ipsum hunc Pelagianismum aspirent, De bono usu liberi arbitrii Praedestinationis aequilibrium hanc in partem inclinante, ac determinante pendulum decretum Dei? Vtcun{que} nomen quidem caussae hîc declinent, & substituaent praecedaneae conditionis larvam, in hunc tamen Scopulum re ipsa impingunt, ad quē olim Pelagius naufragiū fecit.
Ad Semipelagianismum quod attinet, nobis in Indice proposito tria tantum hujus Hydrae capita oftentantur. Reliqua occultantur, &, quasi limacis cornua, intus retrahuntur. Quae, admotâ orthodoxorum Patrū manu, nunc extrahenda, & personatis hodiernis ejusdem fabulae histrionibus induenda.
1 De Electione ex praevisa fide.
SEMIPELAGIANI.
Ex Prosperi Epist. ad Aug. Qui credituri sunt, qui{que} in ea fide, quae deinceps per gratiam Dei sit juvanda, mansuri sunt, praescisse ante Mundi constitutionem Deum: & eos praedestinasse in Regnum suum, quos gratis vocatos dignos futuros electione, & de hac vita bono fine excessuros esse praeviderat.
Ex Hilarii Epistola. Praedestinationem ad id valere contendunt, ut eos praedestinaverit, vel praesciverit, vel eligere proposuerit, qui fuerant credituri.
ARMINIANI.
Collat. Hag. Pag. 62. Deus ante jacta mundi fundamenta statuit ex genere humano eos per Christum salvare qui per gratiā Spirit{us} credituri, in ea{que} fide et obedientia per eande gratiam essent perseveraturi.
Item ibid. Perseverantes in fide velle servare, est totum & integrum decretū Electionis.
Item Pag. 90. Decretum praecisum, & absolutum, quo Deus dicitur in eligendo non aliter considerasse hos, aut illos, quàm ut personas singulares, neque respexisse ad bonas cujusquā qualitates, quas ante praevîdit, non potest vel cum natura Dei, vel cū Scriptures consistere.
Arm. contr. Perk. pag. 221. Negat Electionem divinam esse regulam fidei dandae, vel non dandae.
Collat. Hag. pag. 38. Fatemur aperte fidē in consideratione at{que} intuitu Dei priorem esse electione ad salutē, & non eā instar fructus alicujus cōsequi.
2 De Electorum numero incerto.
SEMIPEL.
Prosp. Epist. ad Aug. Non acquiescebant, praedestinatum Sanctorum numerum nec augeri posse, nec minui.
Epist. Hilar. Arelatens. ad Aug. Illud pariter non accipiunt, ut eligendorum, rejiciendorúm{que} esse definitum numetum velint.
Faustus. Non esse hominum alios ad vitam, alios ad perditionem deputatos; sed de salute ad perditionē, & de perditione transiri posse ad salutem.
ARMIN.
Grevinchov. Thes. exhibit. pag. 137. & Remonstr. alii. Electio incompleta potest interrumpi, ac interdum interrumpitur: sunt{que} incomplete electi vere quidem electi; sed possunt fieri reprobi, ac perire: numerus{que} electorum potest augeri, ac minui.
Idem ibid. Nemo in hac vita est peremptory electus, sed ill demum peremptory eligitur, qui moritur, vel mortuus est in fide, & obedientia.
3 De universalitate Gratiae, & vocationis.
SEMIPEL.
Ex Prosperi Epist. ad Aug. Tom. 7. Ad salutis donum omnes homines universaliter vocari, five per naturalem, sive per legem scriptam, sive per Euangelicam praedicationem.
ARMIN.
Arnold. cont. Til. pag. 397. Deus per Spiritum in lege efficacem in omnibus aliquo modo & gradu operatur, hoc fine, ut ad fidem Christi omnes paullatim perducat: quem Deus ex parte sua paratus est omnibus revelare.
4 De Operibus praeparatoriis.
SEMIPEL.
Propos. 1. Initium fidei, & conversionis desiderium est ex nobis: incrementum à gratia.
Ex Prospero. Etiam post praevaricationis lapsum mansisse in Adam—quaedam virtutum semina omni animae beneficio Creatoris inserta.
Cavendum est nobis, ne ita ad Dominum omnia Sanctorum merita referamus, ut nihil, nisi id quod malum at{que} perversum est, humanae ascribamus naturae.
Ideo homo accipit, invenit, intrat, quia bono naturae been usus, ad istam salutarem gratiam initialis gratiae ope meruerit pervenire.
Propos. 2. Homo si non semper, saltem aliquando praevenit Deum praeparatione propriae voluntatis: quo naturae conatu movetur Deus, ut voluntatem ita praeparatam auxilio Spiritus Sancti ad regenerationis gratiam perducat.
ARMIN.
Arnold. pag. 403. Homo in statu corruptionis habet reliquias vitae spiritualis, scilicet—in affectu ad bonum cognitū aliquale desiderium.
Armin. cont. Perk. 137. Falsum est, hominem non regenitum totum esse carnem, hoc est, nihil in illo esse, nisi carnem.
Arnol. pag. 158. Hoc pacto gratiâ suâ (i. lumine naturae, ut priùs patet) utenti Deùm plura & majora dona largiturum sentit Arminius.
Remonstrantes contra Walachros. pag. 45. Per naturalem legis notitiam, & meliorem gratiae communis usum correctos, nonnihil idoneos judicat Deus, quos ulteriore gratiâ, id{que} ex been placito suo, donet.
De hi • vide plura in Pelagianismo. Arto. 3.
5 De libertate arbitrii in conversione.
SEMIPEL.
Epist. Hilar. ad. Aug. Arbitrium ad hoc liberum asserunt, ut velit, vel nolit admittere medicinam.
Ex Prospero. Quantum autem ad arbitrii libertatem, ab his vitam apprehendi, qui sponte crediderint, & auxiliū gratiae merito credulitatis exceperint.
Faustus. Dei miserationis est, ut vocentur homines: sed ipsorum voluntati commissum est, ut sequantur.
Petrus Diaconus cont. Faustum. Frustra garriunt, qui dicunt, Meum est velle credere, Dei autem gratiae est adjuvare: cum ipsum credere nobis à Deo dari testetur Apostolus.
Cassianus. Non esse ita totum tribuendum gratiae, quin aliqua laus industriae sit servanda libero arbitrio.
Item, Duo sunt, quae humanam operantur salutem, Dei gratia, & hominis obedientia.
Faustus lib. 1. Dictum Christi, Nemo venit ad me, nisi Pater traxerit, ita exponit, ut nihil aliud sit attrahere, nisi praedicare, scripturarum consolationibus excitare, increpationibus deterrêre, desideranda proponere, intentare metuenda, judicium comminari, praemiū polliceri.
ARMIN
Arnold. pag. 337. Gratia non ita instruit hominem novis viribus, quin semper maneat in hominis potestate iis uti, vel non uti.
Collat. Hag. pag. 282. Potest homo regenerationem suam impedire, etiam tum, cum Deus vult hominem regenerare.
Arnold. adv. Bogerm. p. 263. Positis omnibus gratiae operationibus, quibus Deus ad conversionem utitur, manet tamen ista conversio in hominis potestate, ut seipsum possit vel convertere, vel non cōvertere, credere, vel non credere.
Armin. pag. 223. Totalis caussa, cur hic credat, ill non credat, est voluntas Dei, & liberum arbitrium hominis.
Arnold. contr. Til. Pag. 136. Absurdum non est, ut homo sua voluntate se discernat à nō credente.
Collat. Hag. pag. 315. Discretio sui ab alio potest homini tribui.
Grevinchovius contra Am▪ pag. 297. Nihil obstat, q •• minùs vel sola moralis gratia homines animales reddat spirituales.
Armin. contra Perk. p. 223. Fides ita est merae voluntatis Dei, ut voluntas illa non utatur omnipotenti et irresistibili motione ad fidē ingenerandā in hominibus: sed leni suasione, & accommodata ad movendam voluntatem hominis pro modo libertatis ipsius.
Item pag. 220. Gratiae author statuit per gratiam suam homines ad assentiendum leni & suavi suasione movere: qui motus liberi arbitrii liberum consensum non modo non tollat, sed stabiliat etiam.
Collat. Hag. pa. 291. Annón nobilissima actio circa hominem, quae fit per inductionem & monelas? Annón satis vehemens foret operatio, si ralis esset, quali Satanas utitur?
6 De Perseverantia.
SEMIPEL.
Propos. 3. Ad perseverantiam in fide & gratia non opus est novâ & specially gratiâ: sufficit ad hoc vel quod natura habemus, vel quod semel per Spiritum adepti sumus.
Potius sic formanda erat haec sententia.
Ex Aug. de bono Persev. Perseverantiam in finem esse in nostra potestate, & non esse Dei donum.
Et ex Hilario ad Aug. Nec cuiquam talem dari perseverantiam, à quâ non permittitur praevaricari, sed à quâ possit sua voluntate deficere.
Minus candide obtrusa haec propositio pro statu questionis, nedū integrae, de Perseverātia. Ne{que} enim negarūt Semipelagiani novae gratiae auxiliū ad perseverantiam: prout constat ex Prosperi verbis priùs citatis, nempe, Qui in ea fide, quae deinceps per Dei gratiam juvanda sit, mansuri.
ARMIN.
Collat. Hag. Pag. 62. Partis ultimae. Perseverantia male vocatur donum.—Est voluntatis actus, quae motionem & actionem Spiritus potest admittere, vel eam spernere.
Remonstrant. Thes. exhibit. Synod. Dordr. Positis omnibus, quae ad perseverandum necessaria & sufficientia sunt, manet tamen semper in hominis potestate perseverare, vel non perseverare.
7 Decantata Objectio.
SEMIPEL.
Prosp. de voc. Gent. Dicunt superflue ad acquirenda bonorum▪ operum merita laborari; frustra etiam orationibus, quibus Deus exorandus paratur, insisti, si ex incommutabili proposito ejus Christianae gratiae subsistat electio.
Prosp. in Epist. ad Aug. Dicunt lapsis curam resurgendi adimi, & Sanctis occasion̄ teporis afferri, eo quod electi nullâ negligentiâ possint excidere quoquo modo se egerint.
—Removeri omnem industriā, tolli{que} virtutes, si Dei constitutio humanas praeveniat voluntates.
Aug. de bono Persever. c. 12. Pelagiani nobis objiciunt, quod fato tribuamus Dei gratiam. Vide Aug. ad Bonifa. l. 1. c. 5.
Prosp. ibid. Sub hoc Pr • destinationis nomine fatalem quandam induci necessitatem.
ARMIN.
Collat. Hag. de 5. Art. p. 12. partis ult. Doctrina ista in se, & ex se, verae pietati, & bonis moribus officit, tum iis qui eam docent, tum iis, qui eam audiunt.
—Movet ad securitatem carnalem, verum dolorem ex commissis peccatis aufert, simulq • ue sollicitā illam curam resurgendi ex peccatis, et metum, ne quis tractu temporis in peccato obduretur.
—Tollit preces, obsecratines, obtestationes, commonefactiones, minas, promissiones, mandata, consilia, laudations, & praemia.
Manicheismum, Stoicismum, Libertinismum, Epicuraeismum in Ecclesiam inducit.
Emblema praefixum libro Arminianorum de actis Synodi Dordrect. Armatus Leo (insigne Hollandiae) Pileatus (insigne libertatis.) Cui inscribitur elogium triumphale. DESTRVCTO FATO.
Ingenue quidem Arminius Semipelagianismum objicienti respondit, Disquiri posse, cur Semipelagianismus non sit verus Christianismus.
Solide autem Prosper Semipelagianos & Pelagianos in eodem luto haerere demonstrans, utros{que} in eundem Parallelismi carcerem compingit, his verbis,
Paria sunt unius seminis germina, &, quod latebat in radicibus, manifestatur in fructibus. Non ergo cum istis nova acie dimicandum est; nec quasi contra ignotos hosts specialia sunt ineunda certamina. Tunc istorum machinae fractae sunt, tune in superbiae sociis & principibus corruerunt, quando beatae memory Innocentius nefandi erroris capita Apostolico mucrone percussit, quando Pelagium ad proferendum in se suósque sententiam Palestinorum Episcoporum Synodus coarctavit.
Deforme hoc Monstrum si constringamus nexu Syllogistico: ligatus Proteus arcanum effundet oraculum.
Semipelagianismus est verus Christianismus (non diffitente Arminio)
At Semipelagianismus est Pelagianismus (statuente Prospero)
Ergo Pelagianismus est verus Christianismus (vel reclamante Catholicismo)
Quo cum epiphonemate desinit hic noster Parallelismus.