Sun-beams of gospel-light shining clearly from several texts of Scripture, opened and applied. 1.…Sun-beams of gospel-light shining clearly from severall texts of Scripture, opened and applyed. 1.…

The first shows us the errors of Arminius, who hath but refined the old Pelagianism, a dangerous error: for Arianism was like a land flood that overflowed the whole world, but was soon dried up again, because it had not a spring to maintain it, but the best ages of the Church had in them as he called. Multas fibras virulentiae Pelagianae, because it is an error agreeable to nature & reason, so that we have a spring within our own breast to nourish and maintain it. But now to keep close to the point in hand, this point showeth the error of Arminius and Pelagius, who ascribe the beginning, preparations, and ability of accepting grace to our own free will, although the complement to God. Whereas you see by what hath been said, that not only the fuller streams, but every drop of grace, is received from his fullness. This error proceeds from their not distinguishing aright betwixt acquisite habits and infused, indeed in the acquisite, the acts go before the habits, and prepare for them, but with infused habits it is clean contrary; It is with them as it is with the natural powers of the soul, we have first the faculty of seeing before we do see, and the faculty of hearing before we do hear, so it is in infused habits, we have first the habits before we exercise the operations of them, for even as the wheel doth not run that it may be made round, but it is first made round that it may run, so the heart doth not first do the actions, whereby it is put into a right frame, but it is first fashioned and made a new Creature by grace, and then it doth actions, and brings forth fruits worthy amendment of life, for what is said of the soul, is as truly said of Grace, it doth, Fabricari Sibi Domicilium, prepareth a room for it self, useth no Harbinger, for nothing can prepare for grace, but grace.

The first shewes us the errors of Arminius, who hath but refynedl the old Pelagianisme, a dangerous errour: for Arrianisme was like a land flood that overflowed the whole world, but was soone dryed up againe, because it had not a spring to maintaine it, but the best ages of the Church had in them as he called. Multas fibras virulentiae Pelagianae, because it is an errour agreeable to nature & reason, so that we have a spring within our own breast to nourish and maintaine it. But now to keep close to the point in hand, this point sheweth the error of Arminius and Pelagius, who ascribe the beginning, preparations, and ability of accepting grace to our own free will, although the complement to God. Whereas you see by what hath been said, that not only the fuller streames, but every drop of grace, is received from his fulnes. This errour proceedes from their not distinguishing aright betwixt acquisite habits and infused, indeed in the acquisite, the acts goe before the habits, and prepare for them, but with infused habits it is clean contrary; It is with them as it is with the naturall powers of the soule, wee have first the faculty of seeing before we doe see, and the faculty of hearing before wee doe heare, so it is in infused habits, we have first the habits before we exercise the operations of them, for even as the wheele doth not run that it may be made round, but it is first made round that it may run, so the heart doth not first do the actions, whereby it is put into a right frame, but it is first fashioned and made a new Creature by grace, and then it doth actions, and brings forth fruits worthy amendment of life, for what is said of the soule, is as truly said of Grace, it doth, Fabricari Sibi Domicilium, prepareth a room for it selfe, useth no Harbenger, for nothing can prepare for grace, but grace.