Pelagius Raked out of the Ashes by Arminius and his Scholars, Doctrine – Tract
A CATALOGVE OF THE PELAGIAN DOCtrines, condemned by Ancient Fathers, and Councells.
1 THe ſinne of Adam is not imputed to his poſteritie.
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 ſell 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 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 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 not 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 Pelagius. For out of this may they waſh away and put off any thing, that is brought by the maintainers of Grace. If allegation be made againſt them, 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 our freewill, by which we aſſent, 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 Bonif. 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 ſeparated 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 Pelagins 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 ſound 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 Auſtens 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 E, lection 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 Lawe, 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 gift and good pleaſure of God.
5 Of the VVils freedome in conuerſion.
Demipelag.
OVt of Hilar. to Aug. They affirme the Will to be ſo free, that it can of it owne accord admit or refuſe cure or medicine.
Out of Proſper. As for the Wills fredome, (they ſay) that life is layd hold on by thoſe, who beleeue of their owne accord, and entertaine the ayde of grace, by the merit, or act, of their credulitie.
Fauſtus. It is of the mercy of God, that men are called: but the following that call, is referred to their owne Will.
Petrus Diaconus contra Fauſtum. They babble vainely, who ſay. To Will to beleeue is mine, or from me; but to helpe is of Gods grace. Whereas contrariwiſe, the Apoſtle teſtifieth, that the very beleeuing it ſelfe is giuen of God.
Caſsianus. The whole is not ſo to be aſcribed to grace, but that free Will is to hauehave 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 power 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 vntounto man.
Grevinchove againſt Am. pag. 297. Nothing hinders, but that onelyonly morall grace may make naturall men ſpirituall.
Arminius againſt Perk. pag. 223. 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 onelyonly 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 vponupon 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 hauehave by nature, or hauehave formerly goten by the ſpirit of grace, ſufficeth for ſuch Perſeuerance.
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 forecited, God foreſaw, who would beleeue, and perſeuere in that Faith, which in proceſſe ſhould be helped by Grace.
The Propoſition ſhould rather hauehave 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.
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 vntounto Chriſtian grace depend vponupon 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.
Auſtin 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 vnderunder the name of Praedeſtination, fatall nececeſsity is brought in.
Armin.
HAge Conference, pag. 2 &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, he ingeniouſly anſwered,Armin articulo 10. that it might be a good Qaere, why Demipelagianiſme ſhould not be accompted true Chriſtianiſme.
But Proſper demonſtrating vponupon ſubſtantial groūds, that the Pelagians, and Demipelagians ſticke together in the ſame myre, doth cage them both in the ſame Parallell, in theſe words.Proſp cont. Collatorem Cap. 41. 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 mens 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 cōpelled Pelagius to pronounce ſentence againſt himſelfe, and his followers.
If wee ty 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.
End of the text · Daniel Featley, Pelagius Raked out of the Ashes by Arminius and his Scholars (1626)