[A brief censure upon] an appeale to Cæsar

CHAP. 5. A censure vpon his fift , sixt , and seuenth chapters concerning Election , Praedestination , and Reprobation .

IN the argument of his fift Chapter , his words stand so as if he meant to ouerthrow the Apostles doctrine concerning predestination . But his text sheweth , that he meaneth to dispute against Gods purpose in choosing some , and reiecting others ; and to declare , that God saw some cause in man why he did both : holding part with Arminius , part with the Iesuites ; who make either faith or works foreseene , or mans freewill to be cause of mans election , and saluation ; and say , that man is not rejected , or not chosen , but for the defect of his will and workes . Which is misliked by all sound Diuines , not because such enter into Gods secrets , but because this is diuine doctrine reuealed in the Apostles writings .

He praetendeth to consent with the Lutherans . But Zanchius declareth that they are a bastard brood of Lutherans that oppugne that doctrine , which is the Apostles , and was lately taught , by Luther , Bucer , and other German Diuines .

As the Pagans did attribute the causes of their calamities to Christian Religion , so saith the Mountebanke some haue attributed the troubles of the Low Countries falsly , to the dissention wrought by the Arminians . But this he speaketh out of his ignorance , not knowing the danger wherein the Low Countries stood by the practises of Barneuelt , and other of that sect . And absurdly compareth the false doctrine of Arminius with the Catholicke doctrine of the Apostles , and Christians , that mislike the haeresies of Arminius , with Pagans blaspheming our Christian faith .

Blessed be the peace-maker among men , saith the Mountebanke . But he is not the peace-maker , that troubleth the peaceable state of the Church , with his intempestiue doctrines of Popery : nor is it a fit meanes to make peace , to betray the truth of Religion to the publike enemies thereof . Many fall away to the Pope , but their apostacy maketh the diuision the greater , and maketh vp no rents , but renteth the vnity of the faith .

There is neuer a Bible-bearing hypocriticall Puritan in the packe , saith he , a better Patriot then himselfe . As if Bible-bearing were a brand of an hypocrite . By which argument , either you or your man will proue hypocrites , or Puritans when you appeare in the pulpit , which is very seldome . What doe , or can , professed Papists say more ? Such particoloured iacket-wearers , albeit they seeme to make a faire lustre in the packe of cards , yet are they nothing but Canarian pedants , praising and pleasing themselues , and no man else . As for Bertius and Barneuelts followers , they are Apostates , and haue forsaken the faith , and so would he haue once , if mariage , and hope of preferment had not staid him . His heart is with the enemy , and if any occasion be offred , it is iustly to be suspected , his body will not bee long from them .

John Caluin ( saith he ) came after in time . So worthy Master John Caluin that famous Diuine , with this biting Canarian is but plaine Iohn Caluin : and he in his lofty conceit will be called Master Mountebanke , and Rabbi , and that is forsooth , because he teacheth Pharisaicall iustice , and such like haeresies . But why noteth he as a defect in Caluin , that he came after Luther ? Doth not he come after Arminius , and betrayeth truth , as Iudas betrayed Christ ?

He professeth , he will not be more tied to Caluin , then to Luther , or to either of them , more then to Bellarmine : As if Bellarmine were aequally to bee prized with these two Doctors , that were great discouerers of the Popes Antichristian haeresie and policy . We see indeed he standeth rather with Bellarmine , then with Caluin and Luther , or Causabon , if any way they follow his squint-eyed positions . But in wars and state , if any false traitour be found flying to the enemy , the Marshall , where lawes are executed , ties him vp as a fugitiue , & stops his flight . Pag. 40. he telleth vs he was brought vp a member of the Church of England . But why then did he once determine to aband 〈…〉 urch of England ? And why doth he now in so many points follow rather Bellarmine and Arminius , then the Doctors of our Church ?

Explaining his aduersaries doctrine , he saith they hold , that God primarily , absolutely , and irrespectiuely , did from all aeternity decree to make some vessels of honour , and some of dishonour ; to bring them vnto life , or to cast them off vnto death ; to crowne them with glory , or to plunge them into destruction and hell fire . But if he were not ashamed of his owne absurd opinion , he would first declare what himselfe holdeth , and then more truly report his aduersaries doctrine . That God did not respect somewhat in himselfe , & somewhat in his ends , we deny not ; neither can any doubt that all the elect were praedestinated in Christ ; only we say he respected not mans freewill , or faith , or workes , in chusing some , and reiecting others . Secondly ; we distinguish the decree of reprobation from the execution , and deny that God did condemne and destroy any but for their euill deeds and deseruings . Albeit , he loued Iacob , and hated 〈…〉 they had done either good or euill , as the Apostle declareth , Rom. 9.

Chap. 9. He insinuateth , that Caluin taught , that God is Author of sinne , that God made the most part of the world to perish euerlastingly , that the reprobate are incited and prouoked to sinne by God , that God was the Author of Iuda's treason . Damnable calumniations against that faithfull seruant of God , and borrowed from Papists , in whose steps this man doth commonly and willingly tread . I need not refute them , for that the Mountebanke durst not affirme them . But he that will be resolued of Caluins sincere dealing , let him read the words as he setteth them downe in his owne bookes , and consider the malice of his aduersaries , distorting his words contrary to all sense and true meaning .

That Peter ( being elected ) could not perish , or that Iudas ( being a reprobate ) could not but perish , is a Catholike doctrine ; vnlesse it be an errour to hold God to be vnchangeable in his decrees , and haeresie , to hold Gods decrees to bee mutable . If the Mountebanke doth maintaine the contrary , he will discouer himselfe to be who he is , and what the world supposeth him to be .

Gods absolute decree in election and reprobation without respect to workes in man , the Lutherans , saith the Mountebanke , doe abhorre . But Zanchius de Na●en . Dei lib. 5. cap. 2. and in his Tract . de Praedest . Sanct. in Miscellan . doth shew such to be Pseudolutherans , prouing that Luther and Bucer taught as he did . And that no such inference can be drawne out of it , as they calumniously and blasphemously doe make .

That the Church of England teacheth , that election or reprobation was decreed without respect of mens works , or freewill well vsed , this gaggler denieth . But the declaration 〈…〉 de at Lambeth , doth manifestly 〈…〉 shamelesse deniall . The A 〈…〉 e also which this Church defendeth ▪ refelleth his boldnesse . For Rom. 9. he sheweth , that God loued Iacob and hated Esau , before they had done good or euill , and that he hath mercy me for works foreseene , but because God hath mercy on whom ▪ he will haue mercy , and hardeneth whom hee will .

He addeth , that God did not call , saue ▪ and glorifie Peter , without consideration of his faith , obedience , and repentance ▪ nor condemne Judas without respect to his sinne : but this is the gaggling of a Goose to no purpose . For the quaestio●●s of election and reprobation , and not of saluation and damnation ; of which , damnation is for euill workes , and saluation followeth worckes , although not the merit of works . That our will and works goe not before election , the Apostle declareth , Rom. 9. Jt is not in him that willeth , ( saith the Apostle ) nor in him that runneth , but in God that sheweth mercy . Ephes. 1. He saith we are praedestinated in good workes ; which is a plaine 〈…〉 ▪ that good works are the eff 〈…〉 e causes of election .

Boldly also the Mountebanke auoucheth , that our Church teacheth , that a man truly iustified & praedestinated may fal from grace , & proue not to be the child of God . A most shamelesse slander against the whole Church of England , that in the sixteenth Article by him pointed at , doth neither speak of the falling away of the truly iustified , or of such as are praedestinated . Nay contrary , in the seuenteenth Article our Church determineth , first , that the decree of praedestination , was before the foundation of the world was laid : and secondly , that the same was constantly decreed .

We enter not into search of Gods secrets , as he doth charge vs , but only learne what God hath reuealed vnto vs in his word , & what the Apostle teacheth all of vs . And this we may doe without danger ; but to contest with God , and to deny what the Apostle teacheth , as the Mountebanke doth , is not only dangerous , but also impious .

That the doctrine of Gods absolute decree concerning praedestination to life , without respect to mens works , is desperate ; no man that is pious and learned will affirme : for it is the doctrine of the Apostle , of the Church , and most learned Diuines : only such desperate Papists and Arminians , as this desperate Mountebanke declareth himselfe to be , desperatly auouch vntruth . But shall we heare the profundity of this Mountebankes learning concerning praedestination ? Listen then , first , he saith whatsoeuer God willeth , commeth to passe . A profound piece of worke , which euery naturall man vnderstandeth : and yet this naturall by consequence denieth , that they are all saued , whom God willeth and decreeth shall be saued . He doth also contradict himselfe , promising before that he would not meddle with the execution of Gods purpose .

2. He pitcheth vpon creation , and saith it goeth necessarily before praedestination ; a doctrine most false & impious . The Apostle Eph. 1. saith , God hath chosen vs in Christ , ante mundi constitutionem , that is , before the creation . The Church of England , likewise , Art . 17. speaking of praedestination , saith , it is Gods euerlasting purpose before the foundations of the world were laid . He should therefore , if he cast off all piety , yet remember his subscription to the Articles of our Religion , of which he so oft talketh .

Thirdly , he saith , that all being in the masse of perdition , God stretched out deliuerance in a Mediatour , the man Iesus Christ ; and drew ehem out that tooke hold of mercy , leauing them that would none of him . But first , the Mountebanke forgetteth what he hath in hand , that is , Gods aeternall decree before the world , of sauing the elect : and speaketh of the execution of the decree , of which formerly he made promise to say nothing . Next he maketh mans will to goe before election , and to be the cause of our saluation ; and not Gods election , which is the prime cause of it . The foundation of God remaineth firme , and hath this seale saith the Apostle 2 Tim. 2. God knoweth who are his . Thirdly , he contradicteth the Apostle Romans 9. who maketh Gods will to be the cause of our election , and not our will apprehending Gods mercy . 4. He saith nothing of faith , obedience and works foreseene , which notwithstanding , his consorts make to be causes of election .

This is enough , saith the Appellant , to free God from being the Author of sinne . As if God by the Apostle were not freed from this wicked imputation , albeit he did chuse men before the foundation of the world , & did elect or reiect according to the purpose of his wil , or men did not sinne willingly : albeit , he did elect some and reiect others . Further , if God did draw out such as would lay hold of his mercy , and damned the rest ; yet seeing he knew all things before , and decreed how all things should be , God by the inference of this Mountebanke should be the Authour of sin and damnation for it . And if this be fate , then is the Mountebanke a teacher not only of fate , but also of much fatuity ; making man to be the cause of his owne saluation , and God the Author of mans damnation , which he would impute to others .

Justine Martyr in his Apology , speaketh against fate , as he saith , and so doe we . But if election and reprobation inferre fate , as he praetendeth , then is this fatall Mountebanke a teacher of fate , not daring to deny Gods aeternal decree of election and reprobation , according to his owne purpose and wil. Fulgentius ad Monimum saith , iustice cannot be iustice , if God be said not to find men vniust , but to make them vniust . As if any of vs held , that God made man vniust , or as if this did follow of Gods decree of reprobation . He addeth that God doth praedestinate none to sin . But the man hath lost both shame & wit , if he say , that Caluin taught that man is praedestinated to sinne .

Going about to define fate , the Mountebanke saith it is this ; that they that chuse the better part , should receiue worthy rewards , and that they that doe euill , should receiue contrary rewards . But fate is not only in receiuing rewards , but in the disposition of things by a concatenation of ineuitable causes . But if it be fate that men should receiue rewardes according to workes , then is this talker of fate chained with the bonds of fate ; teaching ; as others doe , rewards to be giuen according to works . Tortullian de spectac . cap. 2 , denieth that God created his works to their destruction , and saith , that the cause of damnation , is mens peruerse administration : which we also confesse . And yet election and reprobation is not for workes foreseene , as the Popish Mountebanke would haue it . With Clement also of Alexandria we deny , that God is cause of euill : and reason taught heathen men so to say . And yet if this Mountebanke should praesume to say , that God set him on to make this blind Appeale , he should vndoubtedly hold , that God is cause of euill . Ecclesiastes chap. 7. saith , God made man right , but he busied himselfe with many quastions , as this Mountebanke doth . Nazianzen orat . 42. saith , we were made to be well and happy : and Basil in a certaine Homily proueth , that God is not the Author of euill : As if it were euill , that God chuseth some , and not others . Against vs he praeuaileth no more then if he should cast feathers against the winde . For man originally was made right and to liue well and happily : But falling wilfully from God , he incurred Gods wrath . Saint Paul 2 Tim. 2 saith ▪ if any man cleanse himselfe , hee shall bee made a vessell of honour : but if the Mountebanke say he can clense himselfe , and hath it in his power to be made a vessell of honour , he shall dishonour his Mountebankship , turning plaine Pelagian . Of any thing that we say it followeth not , that man is of necessity forced to be euill , as Basil saith , for he sinneth willingly . Chrysostome saith , Iudas ranne wilfully into his treason : so oftentimes blind and ignorant men run wilfully into Popery and other haeresies . To conclude , Prosper de vocat . Gent. cap. 2. saith God damneth no man vniustly . But what maketh all this long speaking against Caluin ? Doth he say , or can the Mountebanke conclude out of his words , that God damneth any man vniustly , or is cause of euill ?

Thus he wrestleth against Caluin in vaine : But his owne wicked doctrine is quickly ouerthrowne without any great wrestling . For if election and reprobation of men be made for the good vse of free-will , or workes foreseene , why doth the Apostle Rom. 9. say , that God did before they had done any workes loue Iacob and hate Esau ? And why did he deny he calleth them for their workes ? Why doth he assigne no cause of election , but Gods purpose ? In the same place he saith , God will haue mercy , on whom he will haue mercy : and Ephes. 1. that God made choice of his children before the foundation of the world . Saint Austine goeth a little further lib. 15. de ciuit . Dei c. 1. when diuiding all mankind into two societies , he saith , The one is praedestinated to reigne eternally with God , the other to sustaine eternall punishment with the deuill . And epist. 105. ad Sixt. God made some vessels of wrath to destruction , that hee might therein shew his power . This is also the doctrine of Peter Lombard sent . lib. 1. dist. 41. a. of Thomas 1. q. 23 art . 2. and many Schoolemen .

Neither is this a forraine doctrine , as is his Foppery , Popery , and Arminianisme : but the true tenet of the domesticals of faith yea , of the Church of England , from which this runnegate doth wilfully dissent . Art . 17. The Church saith , predestination is Gods euerlasting decree before the foundation of the world was laid : The Mountebanke maketh praedestination to follow the creation . The Church maintaineth that we are iustified freely : This Factor for Antichrist teacheth iustification by somewhat inhaerent in vs . The Church alloweth the doctrine of praedestination to be sweet , pleasant , and comfortable : Desperate Dicke holdeth it to be a desperate doctrine .

He refuseth to be tied to the conclusions at Dort : So doth also Master Alder and other Papists . But what hath he to obiect against the conclusions of that reuerend Synode , wherein his Diocesan , and diuers learned Diuines of England did sit as iudges ? Is not such a blinking bayard ashamed to controle such authority ? And if he can say somewhat against it , he will proue a profounder Arminian , then his fellowes . He praetendeth to follow the determinations of the Synode at London : yet I haue proued that he directly opposeth them . Further , like as Iudas betraying Christ , kissed him , so this treacherous runnegate praetending to praise our English Diuines , that were actors in the Synode of Dort , doth secretly buffet them , as confirming desperate doctrine , and false conclusions .

Rayling against our brethren in the Low Countries , he saith , our Churches discipline in the Synode of Dort , and other Dutch Synodes is held vnlawfull : a shameles vntruth . For in the Synode of Dort , nothing was mentioned , that condemned our discipline , and other Synodes established their owne orders , and spoke nothing of ours . But to him all are Puritans and enemies , that are not of his Popish cut . This is certaine , that neither our Church , nor any Orthodox congregation doth hold , that the reprobate and vessels of dishonour , may be purged & made vessels of honor , as he doth p. 67. This is to rake hell , and make Gods heauenly decrees mutable .

That Deodatus a minister of Geneua dissented from the conclusions at Dort , as he affirmeth , is not probable For why then did he subscribe to them ? That the Church of Geneua should dissent from Caluin and Beza her teachers , I shall then beleeue when the Mountebanke shall shew wherein . Let the Mountebanke shew , if he can , that the learned in Schooles , or the Church in Synods maintained his Arminianisme ; or opposed , or sharpely reproued the Articles established in a Synode at Lambeth , as he boldly , blindly , and impudently affirmeth , or else he hath for euer lost his credit . And as for Doctor Whitaker of pious memory , he was a man of that sincerity and learning , that none of his Arminian consorts , if he were aliue , durst encounter him in disputation or otherwise . As for this Mountebanke he dares not declare all his opinions , but spuing forth his poison here and there by fragments , hideth himselfe in the confusion of his other discourses . Returning backe to talke of iustification , he saith , a iustified man may become like Saul and Judas . But the Church of England teacheth not so , nor doth it hold that Saul and Judas were truly iustified : nor if he were once iustified , should he be so like Saul and Judas .

He inueigheth against our brethren of France , and the Low Countries , as not conformable to vs in their discipline : Bu● his hatred is more to their doctrine of faith , then of discipline . This is only to make a diuision , and to stirre vp mens hatred against them , that in the end they and we may haue our throats cut for our doctrine of faith .

Of sauing by absolute necessity , without relation of repentance , he talketh idlely . For albeit God saue sinners , yet he saueth none , but such as are repentant . And albeit he conferreth grace vpon men , yet he doth not grace them , but he changeth their will , and maketh them conformable to his lawes . But this is not the cause , either of mans election , or iustification ; but the effect rather . Of the destruction of the reprobate , he disputeth contrary to the doctrine of Saint Austine lib. 15 de civit . Dei , and Epist. 105. ad Sixtum . Yea , contrary to the doctrine of his owne Fulgentius ; who saith , Gods aequity maketh some to perish in hell . Nay , he doth not only resist the doctrine of the Fathers , but of the Apostle also ; who Rom 9 saith God made some vessels to honour , some to dishonour .