An examination of those things wherein the author of the late Appeale holdeth the doctrines of the Pelagians and Arminians, to be the doctrines of the Church of England written by George Carleton ...

CHAP. 13. (Book 13)

PAG. 37. he sayth, I see no reason wherefore I might not be as confident in maintaing fal∣ling away from grace, as you & your Divines are vpon weaker grounds in defending the contrary.

If confidence will make your cause good, then there is no doubt of it; you haue enough. You know that he was confident that asked Michaiah this question: When departed the spirit of God from mee to speake in thee?

This Authour hath thought it good, as a thing becomming him, not onely to imitate the confi∣dence of the false Prophet, but to answere in those ve∣ry wordes of his, Pag: 8. Yet for all this confidence, he should finde much more comfort in imitating the humility of the true Prophets, then the pride and con∣fidence of the false Prophets. This humour appea∣reth

further in comparing himselfe with their Di∣vines. What they are whom he describeth in these wordes (your Divines) I know not. If hee meane such as haue maintained this cause against M. Thom∣son and such: I am well assured that all the Pelagian and Arminian schooles, haue not afforded such lear∣ned Divines as they were. But is not this a raysing of a faction between Divines & Divines in our Church, and over all the reformed Churches in Christen∣dome? If his meaning be to note all Divines which hold against the Arminians in this particular; hee will finde the greatest Divines in Christendome in opposition against him; where his confidence will doe him as little good, as it did Zedekiah. But whe∣ther haue the weaker grounds, our factious Author may finde in good time, and vpon better advise. For though he may be confident, comming, as he taketh, to the first on-set, as if his groundes had never beene shaken before; yet the truth is, these groundes haue beene long agoe and often examined. Pelagius being confident vpon these grounds, was thrust out of the Church. The Arminians of late resuming the same grounds were driven out of the Netherlandes. After all this he commeth on with a fresh supply: but he must looke for no other successe, then the same cause hath found at other times. For the same God liveth, which hath heretofore raysed vp the spirits of his servants to maintaine the truth against the Pelagians, and will rayse vp others to stand for the same truth, whensoever it is oppugned.

Pag: 40. he saith, If it be an error of Arminius, which was the positiue doctrine of Lutherans, and Luther, be∣fore

Arminius was borne; why is Arminius intituled to that which is none of his, but Martin Luthers?

In these words he seemeth to say that these late o∣pinions of the Lutherans in Germany, were the doc∣trines of Martin Luther himselfe. Wherein he is much mistaken. For these opinions were brought in by a∣nother: the thing is well knowne. They increased much in Germany after Martin Luthers time; and in many things disagree from his doctrine: they were seditiously amplified by Iohannes Iacobus Andreas, who was a man of a furious and turbulent spirit, and called himselfe the Pope of the Lutherans, which Mar∣tin Luther himselfe never did. Why Arminius should be intituled to this, I know no other reason, but the common course that hath intituled Heretickes to those heresies, which either they haue invented, or maintained and increased. It may be, he aff••cted that title; sure it is that he increased the heresie, & spread it where it was not before. This is no strange thing in the world, that factious men spreading strange o∣piniōs, should get titles of that sect which they main∣taine: For if our Author should proceed farre in this course, which he hath so vnadvisedly begun, he might happily purchase to himselfe a title likewise; though thereby he would get no glory.

Page 42. he saith; Surely those very points (of pre∣destination, free-will, finall perseverance) being scho∣lasticall speculations merely, and as farre from state busi∣nesse, as theory is from practise, are not of themselues, ap∣tae natae to breed dangers.

These words containe two things: First that the doctrines of predestination, free-will, and finall per∣severance

are merely scholasticall speculations: But why any doctrine contained in the holy Scripture should be called a meere scholasticall speculation, is a thing I conceiue not. He must giue a reason that calleth it so. Meere scholasticall speculations may well enough be spared without any losse or hinderance to our sal∣vation: But will he say that these doctrines of Scrip∣ture may so well be spared without any losse or hin∣derance to our salvation? It would be an hard taske for Pelagius himselfe to proue that. Another thing in these words is, that these speculations as he calleth them, are not to be feared to breed danger. The Church is quiet, and without danger, vntill some new doc∣trines be broached, and contentions raised about the truth: and then the hearts of many are disclosed, and dangers grow. These things that this Author hath moved in our Church, are more apt to breed dan∣gers, then any thing that hath beene mooved since the time of Barret, Baro, and Thomson. A desperate man may set an house on fire, and say there is no dan∣ger; yet the danger is not the lesse, but the madnesse of the man is the more, that cryes out there is no danger. The ignorance of Gods word, and truth there∣in contained, is able not onely to breed danger, but to cause destructions of Churches and states.* 1.1 The Prophet complaineth that the people of the Iewes were de∣stroyed, and led into captivitie for want of knowledge. Then, the want of knowledge of God, and of the ho∣ly doctrines of Gods word, is a thing apta nata to throw states and Kingdomes into destruction: And the true knowledge thereof is a thing apta nata to keepe states and people from destruction.

Pag. 42. he saith, These classicall proiects, consistoriall practises, conventuall designes, and propheticall speculati∣ons of the zealous brethrē in this land (meaning Holland) do 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 ayme at anarchy and popular confusion; dangerous indeed to Prince and people.

He speaketh here of the Ministers of the Low-coun∣tryes, between whom and vs in the matter of doctrine there hath beene a care of mutuall consent sought, and by his late Maiestie graciously entertained; and for the publicke good the desire thereof may be con∣tinued, though this man should be offended. For though the Church of England be the best Reformed Church, yet is it not the onely Reformed Church. And it might seeme no good providence in vs, to stand so by our selues, as to reiect and disdaine the consent of other Churches, though they doe not agree with vs in the discipline. It is observed by Eusebius, that Po∣lycrates and Irenaeus did both reprone Victor, because for matters of ceremonies he was too much offended with other Churches, which otherwise agreed with him in doctrine. Irenaeus doth admonish him, that the auncient Bishops of Rome before Victor, did keepe v∣nitie & consent with the Easterne Bishops, though in ceremonies there was difference between them.* 1.2 Om∣nes isticum in observantia variarent, inter semetipsos et nobiscū semper pacifici fuerunt. He saith there also that the dissonance in ceremonies, did not breake the conso∣nance in faith. And why may not we doe the like to keepe the vnitie of faith with those Churches, which doe not agree with vs in ceremonies; if we seeke the peace of the Churches, y^t professe the same doctrine?

Touching the point of their discipline, I can wit∣nesse

that they are weary of it, and would gladly be freed if they could. When wee were to yeeld our consent to the Belgicke confession at Dort, I made o∣pen protestation in the Synode, that whereas in that confession there was inserted a strange conceit of the parity of Ministers to be instituted by Christ; I de∣clared our dissent vtterly in that point. I shewed that by Christ a parity was never instituted in the Church: that hee ordayned 12 Apostles, and also 70 Disciples; that the authority of the 12, was aboue the other: that the Church preserved this order left by our Saviour. And therefore when the extraordi∣nary authority of the Apostles ceased, yet their ordi∣nary authority continued in Byshops, who succeeded them; who were by the Apostles themselues left in the government of the Church to ordaine Ministers, and to see that they, who were so ordeined, should preach no other doctrine. That in an inferior de∣gree the Ministers that were governed by Byshops suc∣ceeded the 70. Disciples: That this order hath beene maintained in the Church from the time of the A∣postles. And herein I appealed to the judgement of Antiquity, and to the judgement of any learned man now living, and craved herein to be satisfied, if any man of learning could speake to the contrary: My Lord of Salisbury is my witnesse, and so are all the rest of our company, who spake also in the same cause: To this there was no answere made by any. Where∣upon we conceived that they yeelded to the truth of the protestation. And somewhat I can say of mine owne knowledge: For I had conference with divers of the best learned in that Synode; I told them that

the cause of all their troubles was this, that they had not Byshops amongst them, who by their authoritie might represse turbulent spirits that broached no∣velties. Every man had libertie to speake or write what he list; and as long as there were no Ecclesia∣sticall men in authoritie to represse and censure such contentious spirits, their Church would never be without trouble. Their answere was, that they did much honour and reverence the good order and disci∣pline of the Church of England; & with all their hearts would be glad to haue it established amongst them, but that could not be hoped for in their state. Their hope was, that seing they could not doe what they desired; God would be mercifull to them, if they did what they could. This was their answere; which I thinke is enough to excuse them; that they doe not openly ayme at anarchy and popular confusion. The truth is, they groane vnder that burthen, and would be ea∣sed, if they could. This is well knowne to the rest of my Associates there.

Pag. 58. speaking of the 17. Article, he saith: there is not one word, syllable, or apex touching your absolute, necessary, determined, irresistible, irrespectiue Decree of God to call saue and glorifie S. Peter, for instance, without any consideration had or regard to his faith, obedience, and repentance, and to condemne Iudas as necessarily without any respect had at all to his sinne: this is a private fancy of some particular men.

Of this I haue spoken at large before. I haue de∣clared that these accusations, which he hath here made against the doctrine of predestination, were the accusations of the Pelagians against Saint

Augustines doctrine. Onely here I will answer to a particuler surmise, that may happily fall into the thought of the Reader, or of the Author of the Ap∣peale himselfe. Hee saith here, that these things are not contained in the 17. Article: and so after his manner of shifting, he may say, that hee deliuereth not heere his owne opinion, but onely saith that these things are not contained in the Article. To re∣moue this answer, he must remember, that in diuers places through his booke, hee deliuereth the same with confidence, not onely as his owne opinion, but as the doctrine of our Church, as page 30. Hee saith (though not truely as hath beene proued be∣fore) That the 16. Article was challenged as vnsound; but was there defended, maintained, avowed, auerred, for true, by the greatest Byshops and learnedest of our Diuines, against that absolute, irrespectiue, necessita∣ting, and fatall decree of your new predestination. In which words he plainely deliuereth his owne opi∣nion, and, as hee taketh it, the doctrine of our Church. Thus much I say here to take him from that starting hole, which he might thinke of, to say that in this, as in some other things, hee deliuered not his owne opinion: his opinion is plaine, that he layeth these accusations against predestination, as the Pelagians did.

Page 71. he saith. That Deodate Minister and professor of the Church of Geneua, professed to him his opinion in some points contrary to the conclusions of Dort.

All the English Diuines which were there do

verily beleeue this to bee vntrue, because they hold Deodate for an honest man. And to put this matter out of doubt, Deodate himselfe hath written to a learned and reuerend Bishop of our Church, pro∣testing that hee neuer spake any such thing as the Author of the Appeale imposeth vpon him, tou∣ching the conclusions of that Synode. Hee, that durst deale so with Deodate, must needes loose cre∣dit in other things.

Page 72. he saith At the conference of Hampton Court, the Byshop of London Doctor Bancrofte called the doctrine of praedestination a desperate doctrine without any reproofe or taxation.

I answer, as the Byshop of London did then vn∣derstand it a desperate doctrine, so do I call it. The Byshop of London had reason, for speaking against a common abuse of that doctrine: Our Author hath no reason to speake against the doctrine it selfe. The Byshops words were these (which he omit∣teth to wrong the Byshop) Many in these times neg∣lecting holynesse of life, presume too much of persi∣sting in grace, laying all their religion vpon prae∣destination: If I shall bee saued, I shall bee saued: which hee termeth a desperate doctrine: and who will deny this as the Byshop deliuereth it? It was not the Byshops meaning to call the doctrine of praedestination, a desperate doctrine, as Saint Paul preacheth it, or as the 17. Article deliue∣reth it. The Article affirmeth, that the godly con∣sideration of praedestination, and our election in Christ is full of sweete, pleasant, and vnspeakable

comfort to godly persons, and such as feele in them∣selues the working of the spirit of Christ, morti∣fying the workes of the flesh — aswell because it doth greatly establish and confirme their faith of eternall saluation to bee enioyed by Christ, as be∣cause it doth feruently kindle their loue towards God.

If the Author had beene but indifferently affected to the doctrine of Praedestination, and to the Article that proueth such comfort to be con∣tained in it, and receiued by it; Hee would haue said somewhat of this comfort, which the god∣ly receiue from this doctrine: But hee is plea∣sed to finde nothing in Praedestination but a despe∣rate doctrine. The Article saith also; that for cu∣rious and carnall men lacking the spirit of God, to haue continually before their eyes the sentence of Gods Prae∣destination, is a most dangerous downefall. The Bishop spake of these last words.

Our learned Authour, the determiner of the doctrines of the Church of England, alloweth that the doctrine Praedestination should bee cal∣led a desperate doctrine. (Hee cannot say here, that hee onely relateth the Bishops words, for therein hee hath wronged the Bishop, that hee relateth not his words rightly.) But the do∣ctrine of our Church in that Article saith, that it is full of sweet, pleasant, and vnspeakable com∣fort to godly persons. He hath handsomely main∣tained the doctrine of our Church, saying, that

the doctrine of Praedestination is a desperate doctrine, without any mention of the abuse of it; which before him, no Diuine of the Church of Eng∣land euer vttered.

Pag. 73. He saith, It is your owne doctrine, God hath appointed them to grace and glory, God accor∣ding to his purpose hath called and iustified them; therefore it is certaine, that they must and shall bee sa∣ued infallibly: Thus writeth the Authour of the Ap∣peale against his accusers.

I know not these men against whom hee wri∣teth, but hee doth much honour them, in saying that this is their doctrine. Sir, is not this your do∣ctrine also? I am sure it is the Apostles doctrine: Quos insitificauit, glorificauit. Saint Augustine draweth out of these words that doctrine which this man condemneth.* 1.3 Electi sunt de mundo ea vocatione, quae Deus id quod praedestinauit, imple∣vit: Quos enim praedestinavit, ipsos & vocauit, illa scilicet vocatione secundum propositam: Non ergo alios sed quos praedestinauit, ipsos & vocauit: nec alios sed quos ita vocauit, ipsos & iustificauit: nec alios sed quos praedestinauit, vocauit, iustificauit, ipsos & glorificauit. He saith in the same place, Haec est immobilis veritas praedestinationis & gratiae. Then according to these grounds (which Saint Augustine calleth the immoueable truth of Praedestination, and grace) they whom God according to his pur∣pose hath called, and iustified, must and shall be sa∣ued infallibly. Sir, doe you puffe at this doctrine?

Durum est contra stimulos calcitrate. The words are short and plaine; Quos iustificauit, glorifica∣uit: They must and shall be glorified, because the word of God must and shall be true. These things are not, as this man in scorne calleth them Scholasticall speculations, they are the Grounds of our saluation.

The chiefe and corner stone, elect and precious, is vnto some a rocke of offence: Men may dash themselues against this rocke, but they cannot shake it, they cannot hurt or remoue it. Againe, these short words, Quos iustificauit, glorificauit: doth vtterly shake in peeces that new doctrine of his, where hee laboureth, but in vaine, to proue, that a man so iustified may fall away totally and finally: Quos iustificauit, glorificauit. If they who are iustified according to Gods purpose shall infallibly be glorified; then can they neuer fall a∣way totally, or finally. Yes, saith hee, they may fall away totally, though not finally. It seemeth that this man maketh some account of this conceit; for hee hath spoken of it at other times, that a man may fall away totally, but not finally. If hee, or any man, could proue by euident Scrip∣ture, that a man that is predestinated, called, and iustified, according to Gods purpose, may fall a∣way totally; then will I yeeld that hee may fall away finally. It is a weake conceit to thinke that hee shall stand finally, that falleth away total∣ly. For if all grace be gone, totally lost, then must

the man come to another predestination▪ ano∣ther calling, another iustification, 〈…〉〈…〉∣cation another adoption. But then must 〈…〉〈…〉 man set vp another Schoole of Diuinit〈…〉〈…〉 by that knowledge of Diuinity, 〈◊〉〈◊〉 receiued amongst vs, and hitherto preserued, these things can∣not stand.

FINIS.

Notes

• * 1.1

  Hos. 4.6.
• * 1.2

  Euseb. lib. 5. cap. 24.
• * 1.3

  Lib. de Fra∣dest. sanct. cap. 17.