Selected quad for the lemma: father_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
father_n	believe_v	faith_n	holy_a	10,213	4	5.4982	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A87552	Allotrioepiskopos, the busie bishop. Or The visitor visited. By way of answer to a very feeble pamphlet lately published by Mr J.G. called Sion Colledge visited, in which answer, his cavils against the ministers of London for witnessing against his errours touching the holy Scriptures, and the power of man to good supernaturall, are answered, and the impertinency of his quotations out of the fathers, Martin Bucer, and Mr Ball are manifested. / By William Jenkyn minister of the Word of God at Christ-Church London.	Jenkyn, William, 1613-1685.	1648 (1648)	Wing J632; Thomason E434_4; ESTC R202641	59,976	70

naturall men may doe such things whereunto God hath by way of promise annexed grace because they may beleeve c. Friend Fear you not God Did not your hand shake and your heart tremble when you wrote that the Ministers set down these words for the Error Doubtles men are naturall before they are spirituall For your position that naturall men may doe such things whereunto God hath by way of promise annexed grace how should I rejoice could I hope that the reason why you conceald it in Sion Coll. visit was remorse I observed a little before that you left out the word alwaies in setting down that Error the same with this in other words cited by the subscribers in their Testimony A naturall man by his naturall principles may attain that conviction which conversion alwaies follows I adde to what there I said I suppose by your naturall man who you say doth things to which God hath annexed acceptation you mean the same man that the Apostle speaks of Rom. 8.8 The man in the flesh now that man cannot please God Opera Anglica na contra jungu● pag 8.8 Fateor non param nihi do uit dogma planè imptum a pertè Pelogia num obtru●i nostrae scholae c. sed Hominem posse ante justificatione a dum adhu● a Christo do nino est al●●us impius facere bona opera quae fint Deo ita grata ut bis operib● Deus moveatur ad co● creadum plenam ad se co●versi●en Rivet Disp pag. 155. though your naturall man doth things acceptable to God Invert not Gods and natures order first let the tree be good and then the fruit But know if you still remain obdurate that your good friend Mr Bucer hath no more patience toward you but in down right terms calls you Pelagian for saith he 't is an impious and a Pelagian opinion that a man before justification and while out of Christ should be able to doe good works so acceptable to God that by these works God should be moved to bestow conversion upon him Only I confesse the learned Rivet p. 155. of his disputations with a little more moderation calls you among the rest a pargetted Pelagian If I rightly English his words incrustantes Pelagianismum And I pray consider how little you want of meritum de congruo But you prove your position That naturall men may doe such good works c. most lamentably because 't is possible say you they may beleeve But how then say I can they doe things accep●able to God before they beleeve if you make beleeving the reason of their acceptation And who knows not but that naturall men may beleeve viz. that they are such subjects as God works upon so as to make them beleevers but prove that they are able to beleeve while they are naturall men Help him logick let fallacia a bene divisis ad malè conjuncta be well heeded how should your poor people know your fulla●ies when you know them not your self They make me an Erroneous offender Sion Col. visit p. 16. for saying that to beleeve first that God is secondly that he is a rewarder of all those who diligently seek him is all the faith which the Apostle makes absolutely necessary to bring a man to God Heb. 11 6. Answ Still you would fain have the Scripture counted hereticall with your self but the Subscribers know how to distinguish between these two the holy Scriptures and your hereticall scriblings Your self not the Subscribers make you the Erroneus offender but not for these words viz. To beleeve that God is and that he is a rewarder c. is all the faith which is necessary to bring a man to God but for your saying immediately going before which you were afraid or ashamed to repeat viz. That all the world even those that have not the letter of the Gospel have yet sufficient means granted them of beleeving these two viz. That God is and that he is a rewarder c. You affirming that they who have only the heavens the Sun Moon and Starres to preach the Gospel unto them they also have reason sufficient to judge the same judgement with them who have the letter of the Gospel for they have the Gospel say you the substance and effect of it the willingnes of God to be reconciled to the world preached unto them by the Apostles aforesaid the Sun Moon and Starres What stuffe is here Have all the world sufficient means of beleeving these two 1. That God is Heb. 11.6 2. That he is a rewarder of them that diligently seek him Had you understood that place of Scripture you would not have said so for the faith or belief there spoken of is evidently such a faith as whereby a man may come to God with acceptation The words are set down by the Apostle to prove that without faith no man can please God For faith he No man can acceptably come to God unlesse he beleeve that God is and that he is a rewarder of them that seek him strongly inferring that whosoever doth beleeve that God is and that he is a rewarder of them that diligently seek him doth come to God in a way of pleasing him Judicious Calvin tells you thus upon the place Haec est ratio cur citra fidem null a Deo placeat quia nullus unquam accedit nisi qui credit Deum esse statue● remuneratorem esse omnibus qui eum quaerunt And a little after he saith the Apostle meaneth not that men should be perswaded that there is some or a God but he speaks this of the true God De vero Deo hoc praedicat and this reward is not to be referred to the dignity of works but to faith Haec remuneratio non ad operum dignitatem vel pretium sed ad fidem refertur Calv. in loc And Paraeus upon that place will inform you that those two heads of faith That God is and that God is a rewarder of them that diligently seek him are not to be understood Philosophically but Theologically that the eternall God is Father Son and holy Ghost and that he is a rewarder of them that seek him Evangelically by faith in Christ with the benefits of the Gospel pardon adoption sanctification glory c. And can Heathens by the Sun Moon and Starres doe this can they by the light of nature beleeve a trinity of Persons in unity of Essence if they doe they are better then your godly persons Hag. pag 36 who you say are holy and walk with God and yet beleeve not that God is one in three persons Ad co●nitiene● De●per createras ex naturae lumine non aliter ducimur nisi quatenus Deus est earum principium causa non au●em earum ●ausa nisi per divinam suam cirtutem omnil us 〈◊〉 ●o●warem 〈◊〉 per creaturas cognitionem consequinon valemus nisi eam quae patri 〈◊〉

spi●●●i ●●●cto s●t communis quo●●● per●reaturas ad cognoscendam personarum 〈…〉 non poss●m a p●r●●●gere G●●● de Trin. None saith Gerard can be led to the knowledge of God by the creatures but only so farre forth as God is their cause Now God is their cause by a divine power common to the three persons therefore by the creatures we can onely attain to knowledge of those things which are common to the three Persons wherefore certainly by the creatures we can never attain to the knowledge of the distinction of persons Name one heathen who did most diligently search into nature that did by the inspection of the creature know there was a trinity of persons And can the heathens by the works of creation have the discoveries of a mediator and have Christ made known to them and beleeve in him I am sure you never learned this of the Apostle Dicimus fide● in Christum non semper requiri ad justificationem sed fid●● s●●pliciter ut restatur Apo stolus Heb. 〈◊〉 in quo et●●n additur 〈◊〉 ●idem 〈…〉 dam req●●● credere qu●● Deus sit quod sit rem●nera ●t illoru● qui ipsum quaerunt de fide verò in Christum nulla vel ●inima fit 〈◊〉 R●fot lib. de sat Christ● cap. to p. 17● who saith that faith comes by hearing Rom. 10. Or are you of Smalcius his judgement who faith that faith in Christ is not alwaies required to justification but faith simply and he proves it out of this very Scripture that you have here alledg'd Heb. 11.6 for the faith of heathens Sir blame me not if I be jealous of you as of one that favours socinianisme Sure I am you must either hold that heathens must attain faith in Christ by the enjoying of sun moon and starres or that the faith of the 11. of Heb. 6. which you say the heathens doe attain by the sun moon and startes is not a faith in Christ and then welfare Smalcius In your next I pray manifest your judgement herein Or of whom learned you this opinion that they who have only the sun moon and starres Impossibile est pervenire ad sidem pervenire ad aeternam vitam nisi audieris evargelium idque adminis●ratum per hominem nam de praedicatione Evangelij Paulus hic l●quitur quam dominus per Apostolos suos ado inistravit Bucer in Rom. 10. Act. Synod Artic. 2. Col. Hag. art 2. Ad Arg. 5. pag. 179. Sion Col. visi● p. 17. Ans c. to preach the Gespel unto them have sufficient means of beleeving Certainly Mr Bucer never was your Master who on Rom. 10. saith It 's impossible to attain to saith to aeternall life unlesse thou hearest the Gospel and that admi●istred by man for Paul here speaks of the preaching of the Gospel which God administred by his Apostles But whose scholler are you now Friend you are to blame to put me out of my old way for I would fain have found a schoolmaster among the Arminians for you but the truth is you have now outgon your Masters They indeed say that God calls all with a common calling by which men may be made fit to hear the Gospel in which salvation is offered c. but they never dream'd of a Gospel by Sun Moon and Starres nay when pressed at the conference at Hague to shew the universality of the preaching of the Gospel though they have many shifts and cavils yet this of your Preachers never came into their minde Let all my sayings be drawn together and the rigidest extraction made there will be found the same spirit of errour if yet it were errour in Mr John Ball Intituled A Treatise of the Covenant of Grace pag. 44. of 〈◊〉 ●●●course I cannot wonder that you who would fain father your errours upon Scripture are in this kinde industrious also to abuse holy and learned Mr Ball lay not your egges of errour in Mr Balls nest thinking that by the warmth of his reputation to have them hatched The words of Mr Ball are these No man is hindered from beleeving through the difficulty or unreasonablenes of the command or through his own simple infirmity as being willing to beleeve but not able which inability deserves pity but he doth not beleeve because he will not What is here that gives you the least countenance in your errours Mr Ball saith and that truly that unwillingnesse to beleeve hinders a man from beleeving but he doth not say that any man of himself can be willing for pag. 226. having asserted that man is unable to beleeve and in the same page that it is of grace to be inabled to beleeve he presently adds that mands not further from beleeving then desire to beleeve Mr B. grants that it's mans fault that he dissents from grace calling him but where saith he it is in mans power to consent to grace calling him and if he will not say so he cannot be of your faith who maintain that man hath ability to beleeve and may so improve his naturall abilities that conversion alwaies will follow and if man had not power to beleeve God were unjust to command it Mr Ball blames mans unwillingnesse to beleeve and you like an acute logician thence conclude mans sufficiency 'T were easie to shew as great a dissonancy between you and Mr Ball in this point as there is an harmony between you and the Remonstrants Take it in these four or five passages 1. You say Div. Auth. p. 168. That if man should be deprived of all ability to beleeve and yet God should be still moving and perswading men to beleeve this would be harder then injustice it self As for a King to cause a mans leggs to be cut off and yet command him to run a race And you say that mans inability to do any thing that God commands is a very fair and reasonable excuse for not doing it Div. Auth. p. 201. But Mr Ball saith pag. 245 246. of the Cou. of Gr. That an impossible thing to us may be and is the object of Gods command and of his desire Nay in the same place the Lord commands and desires the conversion of many obstinate impenitent persons who have the means of grace whom for their present contempt he doth blinde and harden If impossible be not the object of Gods will in this fence viz. impossible in respect of ma● he that by custome in evil hath contracted an habit that he cannot but sin should not offend and he that is carried with the most violence of minde to evil should be least evil pag. 247. he saith that God may justly withhold the graces of his spirit from those that are invited in the Ministery and pag. 248. The Lord doth earnestly again and again call upon impenitent and obstinate sinners to repent and beleeve when as yet in his just judgement he hardens their hearts that they cannot repent And whereas you call mans inability a fair excuse for not

p. 23. who have delivered many things fully consonant with what I have written You have a good faculty at filling of pages Answ A childe can blur paper And for full pages out of the Orthodox Let me have one page half fild to begin withall agreeing with those your opinions which are transcribed by the subscribers and it shall excuse you the labour of filling many If your Authouts which you say you can produce be of M. Ball and M. Bucers minde you will but abuse them and they will accuse you for you have brought these two to blesse your self and curse the subscribers whereas they have done the contrary altogether Nor were it a matter of much more difficulty to bring antiquity it self Sion Col. visit p. 24. and particularly those very authours who were the greatest opposers of Pelagius as Hierom Austin Prosper with their mouths wide open in approbation of the same things for which I am arraigned at the Tribunall of Sinon-Colledge For your scoff of Sinon Colledge Aus If it be Sinon-Colledge 't is so since you visited it nor did it ever favour of a Sinon till your Bishops foot stept into it I know none that deserve to be called Sinons but Traitors to a City and who they were you may finde out without comming to Sion-Colledge You come to the fathers for patronage being cast of both by Ball and Bucer But they afford you no relief only every thing would fain live yet you finde no more help from them then a man neer drowning by a deep and violent torrent doth from a fearther in the water departing from him You say the Fathers approve of and cousser● the same things for which you are arraigned at the Tribunall of Sinon-Colledge Sion Col. visit p. 24 Ther 's not one of the passages quoted out of the fathers Ans that give the least shadow of an approbation to any of those errours transcribed by the subscribers Nor can I imagine any reason why you should alledge any of these passages unlesse it be because you finde the word Liberum arbitrium in some of them which may be used against you as well as for you You quote the fathers for your patronage and asserting the same things with you but what is in the fathers that is but like those your passages A naturall men hath power to beleeve If God did command men to beleeve they not having abilities God should be 〈◊〉 tyrant The want of abilitie is a law full excuse for now-performance man may so improve his naturals as that true conversion shall alwaies fellow That the Sun Moon and Stars are Preachers of the Gospel c. Let the Fathers sayings and yours be compared but herein you deal with the Fathers as before with Bucer when you alledg'd him you tell me that Antiquity is on your side and set down barely two or three broken ends of sentences grounding no argument upon those passages for your opinions as indeed you cannot you seeming rather ambitious to be accounted able to read a peece of the Fathers writings then able to understand them As you have cited the Fathers most impertinently which by and by shall fully appear so most imperfectly and ma●●edly as if you did not like an ingenuous guest expect a meal from them but like a beggar their scraps and ●●agments only Jer●m saith M●●●chaeorum est hominum damdare naturum liberum au●erre arbitrium The Manishees take away free will but why leave you out that whichfollows adjutorium Deitollere and take away the help of God Is it because your masters the Remonstrants do so or because you would make way for your accusation following against the Ministers by obscuring the Manichees doctrine Why leave you out rusumque apertissimae est insaniae hoc hominem dicere esse quod Deus est Its madnesse to say that man is what God is in which words Hierom rejects the opinion of the P●lagians which is also years In the next quotation out of H●e●om why break you off at these words Damnetur ille qui dam. nat and add not Caeterum non differimus a b●utis quod liberi arbitrij conditi sumus sed ipsum liberum arbitrium Dei nititur auxilio we differ not only from beasts because● we were made with free will which h● speaks in opposition to the Manichees but in that the help of God in all things sustains it Exeo quod no● add●listi videru●negare Heer advers Pelag. lib. 1. Which he utters against the Pelagians you expresse the one and conceal the other and if Hierom may be heard in as much as you add it not you seem to deny it Why do you so mangle Austin why break you off at Q●● hoc nescit Aag de Grat. lib. Arbitr who knows not this God would not command that which he knew man could not perform Who knows not this and add not with him sed ideo jubet c. but God therefore sometimes commands some things which we cannot do that we might know what to beg of him Was it to conceal his judgement in what sence the Law is impossible namely although possible to Grace yet impossible to corrupt man Or was it to make way for the next passage you alledge out of him We execrate the blasphemy of those who affirm that God enjoyns any thing that is impossible as if you had a minds to have the reader think that Austin voteth Christ a blasphemer for saying Mat. 19. It is as easy for a camel to go thorow the eye of a needle c. or the Apostle a blasp●emer for saying Rom. 8.3 That which was impossible to the law And whereas you pretend that Austin and Hierom defend you against what is laid to your charge about free-will you most grossely mistake either through weaknesse or wilfulnesse For the fathers assert the being and nature of free-will only and not its power to supernaturall good in all the passages which you alledge and you might to that purpose have produced an hundred more out of them I might acquaint the reader that your thredbare quotations are commonly made use of by the Jesuites and Arminia●s even usque adnauseam out of the latter whereof by comparing your writings with theirs I have cause to think you borrow these passages But to let that passe though Austin and Hierom against the Manichees maintained the nature of free-will will yet 't is as true that against the Pelagians they denied the abilities of free-will to good supernaturall as being captive and dead of this latter you wisely take no notice at all as making directly against you though there are hundreds not to say thousands of instances to that purpose to be found in them And thus the learned and orthodex divines of the reformed Churches abroad understand both Austin and Hierom when alledged by Papists and Arminians as writing for free-will Thus also Abbot and Prideaux Abbot against Bishop Pridea Lect. 4. de

conversionis modo Si non est liberum Arbitrium quomodo Deus juditat mudum Aug. ad val ep 46. Vid Riv. To. 2. p. 183. Rivetus and Walleus two famously learned writers among the Protestants shall suffice for instancing Baily the lesuite objected out of Augustine to prove free-will that very place against the Protestants which you alledge against the Ministers Baily the Jesuite is more your Patron then either Ball or Bucer The place is this If there be no free-will how shall Godiudge the world This place Rives understands of the naturall being of free-will For saith he If man were turned into a stone or a black or a bruit creature he should be exempted from Gods iudgement but since when he acts out of deliberation he chuseth and willeth what pleaseth himself he deservedly gives an account to God of his actions But Rivet proves at large from many places which he citeth out of Augustine that this place alledged both by you and Baily makes nothing for free-will to good supernaturall as from that place in Austin where he saith man hath lost his free-will to love God by the greatnesse of the first sin and from that place free-will was once given by God which being by our own fault lost cannot be restored but by God and he concludes that Sexcenta many hundreds of places might he alledged to that purpose out of him Molinaus being charged by that angry Arminian Corvinus for destroying free-will Wal. oper p. 95. Tom. 2. and joyning hands with the Manichees and the Priscillianists an imputation by M. Goodwin laid upon the subscribers in this Pamphlet Walleus returns him this answer We say with Jerom saith he Thou dost in vain perswade the ignorant that we condemn free-will nay let him be condemned that condemns it but immediately he gives the reason why and how both Jerom and himself did allow of free-will not in regard of its abilities to good supernaturall but because saith he he denieth man to be created according to the image of God who denies him to be adorned with this naturall faculty of free-will In your next I pray cite Rivet Sion Col. visited p. 45. Aug. contr duas ●p Pelag l. 1. c. 2 Hierom. al Ctesip ep c 3. Iesuitae manicheismi insimu●nt qui cuor sanctli illis viris loquuntur quast cum mamcheis sentirent qui liberum arbitrium ad bonil supernaturals amissun conteeduat Riv. Tom. 1. p. 177. Col 1. Quod porro subjung is nostros essentiam uberi arbitrij todere cum Ma●tchae is solita ●alu maia est Walleus de Praed p 65. Springlius de Hodiern baeres par 1. lib. 2. Calumni● Blasphemia est gratiam veram liberum nostr●● arbitrium ad omnemalu●n procl●ve corrigentem arguere Manichaeis●●i omne libe um arbi●rium tollent●● Sion Col. visited p 25. Answ and Wall●●● for patrons of free-will also Your accusation that we confute Pelagianism by pure Manicheisme as a worn calumnie 'T is as old as Pelagius he did cast it upon Austin Reclamabis dices nos Manichaeorum dogma sequi you will say that we follow the opinion of the Manichees and upon Hierom who saith Hoc non mihi sed Apostolo imputa Lay this imputation saith he upon the Apostle not upon me And of the frequency of this accusation of Manicheisme against the holy man Augustine Read at large in Rivetus his Catholicus Orthodoxus Tom. 2. de lib. Arbitr Nay the Jesuites cast the same reproach upon the Protestants and the Arminians upon the learned assertours of grace against free-will which John Goodwin doth here upon the Ministers The Jesuites faith Rivet charge those with Manicheisme who speak as the fathers those holy men spake And they suggest that they who contend that freewill is lost as to good supernaturall doe agree with the Manichces And the learned Wallaus tells Corvinus the Arminian that its an old reproach I shall add that this abominable calumnie against the faithfull servants of Christ either proceeds from unparalleld impudency you speaking against your conscience or inexcusable ignorance that you understand not what you say or whereof you affirm I mean know not what Manicheisme is But Springlius de hodiernis haeresib hath sufficiently answered this imputation Truly asserting that it is blasphemy to accuse the true grace of God working in us and amending our will which is only prone to evill of Mauicheisme taking away all our free-will If God have not given you over to a spirit of errour you will say so too or more in your next in which I desire you to prove this your odiouslly false accusation The question between Pelagius and the Fathers was not whether man had freedome of will in respect of good or evill but whether men notwithstwnding their freedome of will did not still stand in need of the adjutory of grace both for the performance of and perseverance in what was good Your mistake here is pitifull not to say palpable for the great question between Hierom Austin and Pelagius was not whether the will did stand in need of the adjutory of grace for the performance of good but what kinde of adjutory it was Liberum arbitrium babere not dicimus quod in omnibus bonis operibus divino semper adiuvaiur ouxilio cont Pel lib. 1 6.31 Liberum sic consitemur arbitrium ut dicomus no● semperindigere Dei auxilio Ibid cap 33 Nos ownino nibil boni facere possumus sine Deo ib c. 35. It a bominis laudamus naturam ut Dei semper gratiae addamus auxilium ib c. 37. Anathema quisentit vel docet gratiam Dei non solun per singulas boran per singula momenta sed etiam per singulos actus nostios non esse necessariam qui banc conantur anserre poenas sortientur aeternas 10. cap. 1. of which the will did stand in need and wherein grace was an adjutory to the will was the question controverted For Pelagius himself granted the necessity of the adjutory of grace therefore this could not be the question We say saith he that we have a free will which is alwaies in all good things assisted with the help of God Aug. cont Pelag. Caelest lib. 1 cap. 31. We so confesse free will as that we say we alwaies stand in need of the help of God ibid. cap. 33. We can do nothing without the help of God ibid. cap. 35. We so praise nature as that we alwaies add the help of the grace of God cap. 37. Nay he did not stick to pronounce Anathema to every one who thinketh that the grace of God is not only necessary every hour and every moment but to every act of ours and they that go about to deny it shall be punished for evermore ibid. cap. 2. And Augustin notwithstanding these plausible expressions of Pelagius for the necessity of grace as to its being an adjutory Diligenter interrogandus est Pelagius quam dicat gratiam quâ