A parallel: of nevv-old Pelgiarminian error

A PARALLEL : OF NEW-OLD Pelagiarminian Error .

Do men gather grapes of thornes , or figs of thistles ? Math. 7. 16.

LONDON , Printed for Robert Milbourne . 1626.

THE TRANSLATOR to the Reader . Christian Reader ,

THere fell lately into my hands , a Latine Copy , of the ensuing Parallell drawne , ( as I am giuen to vnderstand ) by two English Diuines , at the request , and for the satisfaction of a forraigne Minister of State : At the first view I laid it aside , as an euidence whereof I conceiued the truthes aduocates , especially in this Kingdome , had no present vse . But afterwards reuiewing it more fully , and finding it very particular and punctuall in this kinde : and , that on the by , it gaue much light to the Disquisition of some points now in agitation . I thought fit to translate it , for more publique vse . For as Zanchius complaineth with much regret of the Lutheran Vbiquitaries , that he found them vbique , euery where to vex and molest him : So it is to be feared , that the error of the Vniuersalists is too vniuersally dispread . Many men haue too much free-will , and take to themselues too free liberty now a dayes to aduance and maintaine free will . I would to God more had the power of grace to contend for speciall and sauing grace , and resolutely to defend her Supremacie aboue corrupt Nature . The errors touching these points , of no lesse consequence then difference , are here briefly set in view in a two leafed Tablet , representing on the one side the olde , and on the other the new Pelagianisme varnished ouer with a faire glosse by the pensil of Arminius , and his Schollers . The occasion of drawing this Tablet , as I finde in the Latine Preface , was this . Acacius Baron of Dona residing some moneths in England , to sollicite the recouery of the Palatinate , was often set vpon , and much laid at by a stranger there named Roerghest , a man deepely engaged in the Arminian party , who , though he could not draw him from the trueth to that side , yet he cast such mists of doubts before him , that his Lordship for better clearing , desired the conference of some English Diuines , versed in controuersie of this Nature . And opportunely meeting with two at once , after kinde and respectiue salutation , he demaunded of them why the Diuines of England so generally distasted the doctrine broached by Arminius . Their answere was , That albeit those tenets were plausible to corrupt reason , and set out to 〈◊〉 best aduantage , by the wit and Art of the patrons thereof 〈◊〉 the sacred Scripture ( to which Naturall reason must bow 〈◊〉 strike sayle ) throughly searched , and impartially scanned , gaue no support at all to this new modell of Gods counsels framed in mans brain , And that the prime Fathers of most eminent note in the Church aboue 1●00 . yeares agoe , at the first birth of those mishapen Brats , ●●shed them against the stones , and consequently that by the same Orthodoxe ancient Church , the new reuiuers of those er●●rs at this day were then before hand condemned in lumbis parentum , in the loynes of their parents , the whole and halfe Pelagians . The Baron somewhat affected with this answer , as it should seeme , taking it indignly that Roerghest should offer thus to delude him with false shewes .

What say you , quoth he ? The Doctrine so much strouen for , and so highly extolled by some , is it nothing but olde heresie new furbished ouer ? Certèsi Arminius Pelagium refodit , meritò vos Arminium defoditis . Verily if it be so , as you affirme , that Arminius diggeth Pelagius out of his graue , you haue all reason to bury Arminius deepe , that he rise not againe . It was not long that this Honourable personage , was againe encountred by this sollicitor Roerghest , and further vrged vpon his former motiues . Whereupon the Baron acquainted him with the English Diuines answer , which like strong Physick wrought presently with his queasie stomack , 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 receiued by those two Diuines , they iudged not complete enough to set out the bounds of the question ; but thought needfull thereunto to take in more ground out of the larger fields of those Fathers that entred into the lists of this combat . Accordingly partly out of that Catalogue , and partly out of the auncient Fathers , they make vp a kinde of list of the olde errors : and as for the new , they take them out of the Treatises of some principall Belgique Writers of that side : which , collected into a small map , they exhibite to the Baron to be deliuered to the confident chalenger . Who vpon the receipt thereof , vndertooke to returne forthwith a direct and punctuall answer . But this Dutch Champion quitting the field , tooke Sea , and returned into Holland , casting his promise to the same windes , that filled his sayles . So is his forthwith drawne forth now diuers yeares , and his answer in vaine expected .

So deuine and admirable is the course of grace , that it reacheth an helping hand euen to those who through error ioyne hands and pennes against it , and enlightens the vnderstandings euen of those that cast mysts to dimme the light thereof . There may therefore bee hope , that as Pighius endeuouring to euert Caluins writings in point of Iustification , was in that point conuerted himselfe by them : so this Challenger considering of this answer , though with intent to refute the same , was himselfe confuted by it , and rectified in his iudgement . For in this 〈◊〉 of both grosse and refined Pelagianisme , any m●n that looketh not through a Iesuites spectacle , may ( though in small modell ) behold the true shape and temper of Pelagius his frenzie in Arminius his fancie , and resolue , as St. Ierome did , in a like case , Aut Plato Philonizat , aut Philo Platonizat , Either the Pelagian predestination was ex praenisa fide Arminij , out of the foreseene faith of Arminius , or Arminius his deuise out of the fore-read faith of Pelagius .

If any , after hee hath viewed this table , cast a scorne vpon it , as composed by some gloating Puritane , and condemne Criminis inauditi , of a new found crime , namely of doctrinall Puritanisme all those that giue any credit to such Parallells , or differ from him in those points , I will giue no sentence against him , but referre him to reade it in Tully , Cic. de Orat. Aut est ex ijs , qui illos non norunt , aut ex ijs , qui iudicare non possunt , Either hee knoweth not the parties whose tenets are here set one by the other , or hee wants iudgement to compare , & for defect thereof , Cosens himselfe with Mountebanke wares . The prouerb is , Inter caecos luscum regnare posse , That among blinde men , a purblinde or blinkard may dominere , and put trickes vpon them . But , God forbid , that any of the Seers of Israel should mistake old heresie new coyned , for current truth . At the first setting of the Mint on work by Iames Harman at Leyden , when a peece new stamped 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 heresies , whereof the greater part was renounced by the Father , that begat them ? As appeareth in many places of St. Austens Treatises against his heresies . Lastly , how impertinent are those proposions concerning oathes , rich mens goods , and the mortalitie of Adam in the state of Innocency , & c ? Who euer , so much as by dreame , did thinke to fasten this vpon the Aminians ? So that of the 24. Pelagian Positions here rehersed , sixe onely may looke this way ; namely , the third , seuenth , tenth , fifteenth , nineteenth , three and twentieth . The rest needed not to haue beene pressed for this seruice .

1. Of Originall Sinne.

Pelagians .

PPropos . 3. There is no Originall sinne .

Out of St. Aug. de Nuptijs . Man is not borne with originall sinne . Originall sin is no sinne : because not voluntary .

Propos. 7. Adam did not bring vpon his Posteritie the guilt of eternall death for his sinne .

Out of the Epistle of Gelasius . It seemes not iust , that Gods creature , without any action of his owne , should bee borne guilty of sinne , or intangled in sinne .

Item ibid. That children dying without baptisme cannot be damned for Originall sinne onely .

Arminians .

ARnoldus Coruinus against Tilenus , pag. 388. Arminius teacheth , that Originall sinne hath not the nature of sinne , or fault , properly so called .

Arminius himselfe , to the 9. question , pag. 174. It is wrongfully said , that Originall sinne maketh a man guilty of Death .

Arnold . Ibidem pag. 391. Arminius indeed holdeth , that no man is damned for onely Originall sinne .

Note also , that both these endeauour to strengthen this their opinion with arguments concluding not onely that none are actually damned for Originall sinne , but also that none iustly can be . For if so , then

1 God should deale more rigorously with such men , then he doth with the Deuills .

2 That which is a punishment of sinne , cannot deserue eternall punishment . For then would there be endlesse processe , if one punishment should still deserue another .

2 Of the meaning of the word Grace .

Pelag.

PRopos. 10. By the word Grace is meant , nature endued with reason and will .

Out of Aug. Epist. 105. Pelagius by that Grace which he acknowledged to be giuen without any foregoing merits , did meane the nature of man , wherein wee are created . Forasmuch , as before we had any being , we could 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 Councell 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 Bon●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 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 Wils 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●ounds , 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 ejusdem 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 haud 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 , ut ad glaucomam hanc dispellendam collyrium aliquoties expeteret à Theologis quibusdam Anglis . Quos simul duos opportunè salutatos & colloquio privato adhibitos interrogat , Quid tandem caussae quod ad Anglorum stomachum non faciant Arminii fercula . Ab illis responsum , ea dogmata , ut ut corruptae rationi allubescant , & patronorum 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 verò , inquit ? Haeccine , pro qua tam fervidè à nonnullis dimicatur , doctrina nil aliud est , quàm haeresis antiqua de novo limata , ac polita ? Certè si Pelagium refodiat Arminius , meritò vos Angli Arminium defoditis . Paulo post eidem Roerghesto iterum se obtrudenti , & antiquum occinenti , responsum Theologorum impertit Donanus . Quo nonnibil perstrictus Belga , antiquas illas haereses 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 è Batavorum quorundam libellis eruunt : ac utrosque inter se 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 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 .

Hunc querimur ventis & vela , & verba dedisse . Vela liquet reditu , verba carere fide .

Eo quippe in Hollandiam reverso , adhuc toto triennio promissum illud non exoluitur , confestim illud ampliatur .

Sequitur Indiculus Roerghesti , cum adversario Parallelo .

DOGMATVM PELAGIANORVM à priscis Patribus & Conciliis damnatorum INDICVLVS .

1 PEccatum Adami posteris ejus non imputatur .

2 Sibi soli Adamus peccans nocuit propriè ; posteris non nisi exemplo , quatenus imitantur .

3 Originale peccatum , sive naturae humanae corruptio nulla est .

4 Quilibet homo eâdem perfectione nascitur , quâ fuit Adam ante lapsum , demptâ perfectione aetatis , quae in posteris recens natis usu rationis caret .

5 Mors temporalis est à necessitate naturae ; minimeque 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 originali , damnant nuptias .

10 Gratia significat naturam ratione & 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 absque 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 impletionem utilis quidem est , non item necessaria .

18 Homo etiam gravissimis tentationibus per se potest resistere , licèt 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 & speciali gratiâ : sufficit ad hoc , vel quod naturâ habemus , vel quod semel per spiritum gratiae adepti sumus .

April . 1. 1621. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . AD PRAEMISSVM INDICVLVM DOGMATVM PELAGIANORVM , ET SEMIPELAGIANORVM , adjectamque Interrogationem ; Quid Arminianis cum illis , hísve ? Responsio breuis per Parallelismum .

ASsertionum Pelagianarū Indiculus Propositiones 24 continens , eget Indice Expurgatorio . Vltima planè non est Pelagij dogma , sed tantummodo 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 quoddam , quo urgebatur à quibusdam Pelagii sententia , ab ipso tamen constanter negatum . Quod ex ipso * * Histor. Pel●g . lib. 2 Part. 2. Thes. 4 : Gerardo Vossio , unde hunc Indiculum hauserat , doceripoterat hic consarcinator . Deinde verò 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 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 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 originali .

PELAGIANI .

Propos. 3. Originale peccatum nullum est .

Ex Aug. de nupt . Homo non nascitur cum originali 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 , quòd factura Dei sine ullis propriis actionibus cuiquam peccato nascatur obstricta .

Item ex Ep. Gelasii . Parvulos sine Baptismo decedentes non posse pro solo originali peccato damnari .

ARMINIANI .

Arnoldus Corvinus cont . D. Tilenum pag. 388. Arminius docet peccatum originis nullam culpae propriè dictae rationem habere .

Arminius respons. ad quaest. 9. pag. 174. Perversè dicitur , peccatum originale 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 justè posse damnari .

Si enim , tum Deus longè 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 ratione & voluntate praeditam .

Ex Aug. Epistola 105. Gratiam illam , quam volebat Pelagius sine ullis praecedentibus meritis dari , esse humanam naturam , in qua conditi sumus . Neque enim antequam essemus , mereri aliquid poteramus , ut essemus .

ARMIN.

Arnold , Ib. pag. 158. Gentes natura faciunt , quae sunt legis . Quantulum verò sit , quod homo corruptus potest , hoc vult Deus ut faciat : & , hoc dum facit , Gratiâ rectè utitur .

Item . Pag. 157. Quaesito , an homo corruptus rectè possit uti lumine naturae , statim explicat , requiri , ut homo corruptus , gratiâ , quam habet , rectè utatur , & faciat quodcunque per gratiam sibi collatam potest facere .

Nec verò 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 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , cogitet pestilentissimi veneni Pelagiani fontem hunc esse occultum . Hinc enim facilè eludent atque eluent omnia , quae à Gratiae assertoribus afferuntur , Quidni regerant scilicèt , Gratiâ salvi facti estis . Certè : nempe naturâ , quae gratia prima , & universalis . Dei gratiâ sum quod sum . Hoc est naturâ , cujus gratis author Deus . Fides donum Dei. Planè . Nam ipsa , qua credimus , libera voluntas est donum creatoris Dei. Denique si instet Augustinus , Sola Gratia discernit fidelem ab infideli . Quidni respondeant ? Certè . Nempe sola voluntas libera , quae gratis & 〈◊〉 à Deo data est .

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 persever . cap. 2. Tria sunt , quae maximè adversus Pelagianos Catholica defendit Ecclesia . Quorum est unum , Gratiam Dei non secundùm merita nostra dari .

Ex eodem Aug. Licet non secundùm merita bonorum operum , tamen secundùm merita bonae voluntatis datur gratia . Ratìo Pelagii est . Alioquì Deus esset acceptor personarum , si sine ullis praecedentibus meritis , cujus vult , miseretur .

ARMIN.

Armin. exam. pag. 218. Vide mihi , annòn isto dicto Christi , Habenti dabitur , promissio ista contineatur , qua Deus spondet se gratia supernaturali illuminaturum , qui lumine naturae rectè utetur , aut saltem utetur , quantum poterit , minus malè .

Arnold . contra Til. pag. 165. Caussa , cur parvulis reveletur Evangelium , est quòd Deus eos illuminet , qui dociles se praebent . Generalis est sententia , quae docet in genere , Deum habenti , hoc est , bene utenti additurum gratiam .

4 De auxilio gratiae in Conversione .

PELAG.

Propos. 15. Si quod hîc obtingat auxilium 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 propriè 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 . Item , In morte spirituali non separantur propriè dona spiritualia ab humana voluntate , cum ea nunquam in illa fuerint ; sed libertas duntaxat bene , aut malè 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 ? Vtcunque nomen quidem caussae hîc declinent , & substituaent praecedaneae conditionis larvam , in hunc tamen Scopulum re ipsa impingunt , ad quem olim Pelagius naufragium 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 Patrum manu , nunc extrahenda , & personatis hodiernis ejusdem fabulae histrionibus induenda .

1 De Electione ex praevisa fide .

SEMIPELAGIANI .

Ex Prosperi Epist. ad Aug. Qui credituri sunt , quique 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 gratiam Spiritus credituri , in eaque fide et obedientia per eandé gratiam essent perseveraturi .

Item ibid. Perseverantes in fide velle servare , est totum & integrum decretum 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 cujusquam qualitates , quas ante praevîdit , non potest vel cum natura Dei , vel cum Scripturis consistere .

Arm. contr. Perk. pag. 221. Negat Electionem divinam esse regulam fidei dandae , vel non dandae .

Collat. Hag. pag. 38. Fatemur apertè fidem in consideratione atque intuitu Dei priorem esse electione ad salutem , & non eam instar fructus alicujus consequi .

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 , rejiciendorúmque esse definitum numetum velint .

Faustus . Non esse hominum alios ad vitam , alios ad perditionem deputatos ; sed de salute ad perditionem , & de perditione transiri posse ad salutem .

ARMIN.

Grevinchov . Thes. exhibit . pag. 137. & Remonstr . alii . Electio incompleta potest interrumpi , ac interdum interrumpitur : suntque incompletè electi verè quidem electi ; sed possunt fieri reprobi , ac perire : numerusque electorum potest augeri , ac minui .

Idem ibid. Nemo in hac vita est peremptoriè electus , sed ille demum peremptoriè èligitur , 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 atque perversum est , humanae ascribamus naturae .

Ideo homo accipit , invenit , intrat , quia bono naturae bene 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 cognitum 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 , idque ex bene 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 , & auxilium 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 , praemium 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 convertere , credere , vel non credere .

Armin. pag. 223. Totalis caussa , cur hic credat , ille non credat , est voluntas Dei , & liberum arbitrium hominis .

Arnold . contr. Til. Pag. 136. Absurdum non est , ut homo sua voluntate se discernat à non 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 fidem ingenerandam 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 & speciali 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 candidè obtrusa haec propositio pro statu questionis , nedum integrae , de Perseverantia . Neque enim negarunt Semipelagiani novae gratiae auxilium 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 malè 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 superfluè 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 occasionem teporis afferri , eò quòd electi nullâ negligentiâ possint excidere quoquo modo se egerint .

— Removeri omnem industriam , tollique virtutes , si Dei constitutio humanas praeveniat voluntates .

Aug. de bono Persever . c. 12. Pelagiani nobis objiciunt , quòd 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 sollicitam illam curam resurgendi ex peccatis , et metum , ne quis tractu temporis in peccato obduretur .

— Tollit preces , obsecratines , obtestationes , commonefactiones , minas , promissiones , mandata , consilia , laudationes , & 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 .

Ingenuè quidèm Arminius Semipelagianismum objicienti respondit , Armin. Articulo 10. Disquiri posse , cur Semipelagianismus non sit verus Christianismus .

Solide autem Prosper Semipelagianos & Pelagianos in eodem luto haerere demonstrans , Cap. 41 : contra Collatorem . utrosque 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 hostes specialia sunt ineunda certamina . Tunc istorum machinae fractae sunt , tune in superbiae sociis & principibus corruerunt , quando beatae memoriae 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 ( vèl reclamante Catholicismo )

Quo cum epiphonemate desinit hic noster Parallelismus .