A Parallel of New-Old Pelgiarminian Error, Title page 1 – Parallel 4
A PARALLEL: OF NEVV-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 vbi que , eueryevery where to vex and molest him: So it is to be feared, that the error of the Vniuersalists is too vniuersally dispread. Many men hauehave 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 vponupon, 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 hauehave 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 vponupon 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 vponupon 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 vponupon it, as composed by some gloating Puritane, and condemne Criminis inauditi, of a new found crime, namely of doctrinall Puritanisme all those that giuegive any credit to such Parallells, or differ from him in those points, I will giuegive 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 vponupon 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, vponupon 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 hauehave seene of diuers remarkable directions and instructions giuen by his Maiesty to two Diuines, about a monethmonth 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 vponupon 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 hauehave 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 onelyonly himselfe properly, but his Posteritie onelyonly by his example, so farre forth as they imitate him.
3 There is no Originall sinne, or corruption of humane nature.
4 EueryEvery man is borne in the same perfection wherein Adam was before his fall, saue onelyonly 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 vponupon 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 vponupon 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 hauehave 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 onelyonly 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 giuegive 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 hauehave by nature, or hauehave 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 vponupon his Tenets by some; yet by him constantly denied in direct termes. Which this gatherer might hauehave learned of Gerard Vossius, Histor. Pelag. lib. 2. por. 2. Thes. 4. from whom he tooke vponupon trust this Catalogue. Moreouer to what ende is here raked together the draffe of so many herefies, whereof the greater part was renounced by the Father, that begat them? As appeareth in many places of St. Austens Treatises against his heresies. Lastly, how impertinent are those proposions concerning oathes, rich mens goods, and the mortalitie of Adam in the state of Innocency, &c? Who euer, so much as by dreame, did thinke to fasten this vponupon the Aminians? So that of the 24. Pelagian Positions here rehersed, sixe onelyonly may looke this way; namely, the third, seuenth, tenth, fifteenth, nineteenth, three and twentieth. The rest needed not to hauehave 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 vponupon 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 onelyonly.
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 onelyonly Originall sinne.
Note also, that both these endeauour to strengthen this their opinion with arguments concluding not onelyonly 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 hauehave 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. VponUpon 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 onelyonly discernes a beleeuer from an vnbeleeuer. Why may they not answere. True sir. That is, onelyonly Free-will, which is most freely giuen vsus 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 Coūcell 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 hauehave 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 giuegive 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 onelyonly 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 louelove 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 onelyonly a freedome of doing well, or ill.
Ibidem, pag. 272. God will giuegive 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 vponupon 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 vponupon 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 hauehave 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 hauehave had no respect vntounto 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 onelyonly 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 eueryevery man.
Item. That wee must beware least wee so farre referre vntounto God all the good workes of the Saints, that wee ascribe nothing vntounto mans nature, but onelyonly 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 giuegive 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.