Defense of the Synod of Dort, Chapter 2 · Defense 2 – Adversary 4
DEFENCE.
THE Scripture we acknowledge, and their inference: but both affirm and hauehave proved, that, besides and aboue this will of God in bidding, and inviteing the guests (common …o those that came not, and that came; and to those that came with, and without the wedding garment) there was a further work of Gods pleasure, and will towards the Elect vessels of merciemercy, setting awork his powerfull spirit in their hearts, to make them willing to come, and that furnished, as they ought. And so oft as these men (as they doe it very often) doe urge the will of God, that men should beleeve, repent, and be saved, so oft the Reader must call to mind this distinction. First, that this will of God extends but to such persons, as to whom the Gospell (the onelyonly means of inviting men) is preached. Secondly, that towards those that do effectually beleeve and repent, there is also a further degree of Gods good will and pleasure, according to which he reveales unto them effectuallyMat. 11. 25 Act. 16. 14 Act. 13. 18 2. Tim. 2▪ 25. heavenly things; opens their hearts to attend to the things spoken, and gives them to beleev and repent upon their hearing; as the peculiar fruit of their eternall election.
Their spiritual sense also of the parable I acknowledge. But whereas Ereunetes sees, that Election consists in the wedding garment, and righteousnesse of Christ, which is Christ himself, whom the faithfull do put on by faith and obedience: He sees that which is not to bee seen, and sees not that which is plain enough. Who having common sense, will say, that Christ and his righteousnesse; and the chusing of a man, or his election, are all one? Christ is not our election, but he in whom we are chosen, or elected. Neither is our putting on of Christ by faith and obedience, Ephes. 1. 4.our election; as they unskilfully make it. Election is Gods work, not ours; for it is God that clruseth us, and not we our selues: but the putting on of Christ by faith and obedience, is our work by Gods grace, and not Gods. God doth not beleeve and obey, but we by his grace.
Now before we come to refute their opinion about Election, hereafter layd down more plainly, but here more confusedly, with certain scriptures, rather heaped together then orderly brought for their purpose; it is expedient we examine a distinction brought by them of this divine Election, by occasion of an objection from Ephes. 1. 4. which is, that election is either in the decree or purpose of God onelyonly; or else effectually Pag. 42. 43and particularly made, as they speak. This distinct on in a good sense (but not in theirs) is good and true. For God elects men before the world, or before they be, in his decree and purpose onelyonly. But it must withall be considered, that this election is also (in Gods purpose) actuall and particular before the world. Nothing in God is potentiall, b…t all actuall. Otherwise there should be imperfection in God, as all potentials are, being to be perfected by their actualities. They should therefore say, that Gods election of some particulars, was onelyonly in his decree before the world, and is by him in time brought into actuall execution. And here also it must be minded, that whereas all the question (in effect) amongst all, is about election as before the world, and in Gods eternall decree: they (in effect) passe that wholly by, and onelyonly treat of it, as God in time puts that in decree in actuall execution.
Now though their reasoning of election here be full of confusion and contradiction, as any judicious Reader may see, …d such as out of which their meaning can hardly be picke… yet this is plain, that they will hauehave it to depend upon the condition of faith and repentance going before, affirming expresly, that those persons in whom God findeth faith and obedience, them he electeth to salvation in his son, of meer merciemercy, for the quality which he findeth in them. But now wherein this election properly stands, they neither shew us, nor understand themselues, as is plain by their crosse and unconstant assertions of and about it; wherein yet they are so peremptory and bold, as if they carried all by plain demonstration of undoubted truth. What course then are we to hold with them? Considering it is with them as Salomon speaks of the harlot, who was lowd and stubborn, whose feet aboad not in the house, but she was now without, Prov. 7.now in the streets, and laying wayt in every corner. I hauehave no other way but to pursue them into, and hunt them out of every corner, where they lye in wayt to deceive.
First then for Math. 22. Many are called, but few chosen, It must be noted, that there are three degrees of mens calling to Christ. The first, when the Gospel is preached, but the so called refuse wholly to answer & come: so were the first guests Vers. 3.called. The second is, when men are perswaded to come after a maner, and in some shew, but without truth of faith and repentance; and so he came who wanted the wedding garment. Vers. 11.The third is, when men come in true faith and obedience, as they ought; and so the rest of the guests came. Of this third and last degree of calling the Apostle speakes, saying, Whom Rom. 8. … …he predestinated them also he called; whom he called, them also he justified; and whom he justified them also he glorified. This cannot be sayd of either of the two former sorts of called, but of the latter onelyonly.
And for the Election here spoken of, it may well be understood of the eternall election in Gods decree; the fruits and wholsome effects whereof this unprepared guest shews himself not to be made partaker of, though he participated of the outward calling, even to the making of some shew of that which in truth he wanted. And as the Apostle affirms of theEph. 1. 3. 4. 5. 13. Ephesians, that they were elect of God in Christ before the foundation of the world, in regard of the faith and holines appearing in them: so might the Lord well say of this, and other (his like) hypocrites, and unsanctified ones; that they are not of the number of the elect, or chosen in Gods eternall decree, so far as their present state manifests. Neither is it the meaning of the Lord in those words simply to reprove him for not having on a wedding garment; but for coming thither and not having it on. Friend, how comest thou hither, not having on a Math. 22. …. 12.wedding garment? and so to warn others to make sure their election, and not to content themselues with the shew of obedience, without inward truth. And taking the words thus, they make for our, and against their opinion.
Or take the words as meant of the actual execution of election, and that in the largest sense, so as in the same be cōprehended whatsoever God doth in time, for the effectual procuring of a mans salvation; as of the giving of Christ for him, of the Gospell to him, and by it faith and holinesse, and the spirit of adoption; and so glory in the end: and we say, all this he doth according to his eternall purpose of election, effectuall onelyonly in those who are made partakers of the inward calling, and wedding garment thereby, and not in all that are called outwardly. For known unto the Lord are all his workes from the beginning of the world. Whatsoever God doth in time, that heAct. 15. 18 purposed to do from eternitie, as he doth it. But take electionPag. 39. 42 43. 44. as these men do in most places, and which seems likewise to be their meaning upon best advise; for that first work of merciemercy in God by which he actually and particularly, as they speak, chuseth persons to salvation; they erre with great error in holding that this election is for the qualitie which God findes in persons, and upon the condition of faith and repentance going before, and that God onelyonly chuseth and electeth where he finds faith and obedience to his son.
For first, the Apostle teacheth, Eph. 1. 4. that we are chosen Ephes. 1. 4.in Christ (to wit, as the mediator and meanes of communicating all spirituall blessings with us) before the foundation of the world was layd, that we might be holy and unblameable in louelove before him. This is meant (our adversaries granting it) of the decree of election: the meaning therefore must needs be, that God hath from eternity decreed to elect or chuse us in time actually, not because we should or would be holy, as these men perversly imagine, but that we might be holy. As God from eternity purposed to chuse men, so hee chuseth them actually in time: But he purposed from eternity to chuse men that they might be holy, and therfore actually in time chuseth them, that they might be holy, and unblameable before him; and therfore not because they are holy, or beleev and obey. Gods actuall chusing therfore goes before our actuall faith, holinesse, repentance, and obedience, as the cause; and follows them not, as an effect, as they mis-judge. The same is confirmed from v. 5, where we are said to be predestinated to Vers. 5.the adoption of children by Iesus Christ: With which joyne that, Rom. 8. 30, Whom he predestinated, them also he called, and whom he called, them also he justified, and whom he justified, them also he glorified. To be elected, to wit, in decree, and to be predestinated (in the good part, as here) are the same in substance: onelyonly, we are said to be predestinated in respect of the supernaturall ends, (and means leading therunto) unto which God in time bringeth us; and to be elect, or chosen in respect of others, from whom God selecteth us. Now, if we be predestinated of Christ to the adoption of children, then not because we are children or beleev, which are the same, Ioh. 1. 12. To this purpose it is, that the Lord so oft by Moses beats upon this, that he chose the Israelits to be his people, out of his louelove to them, and louelove and promise to their Deut. 4. 35. ch. 7. 7. 8, ch. 14. 2.Fathers: excluding all other motiues, and placing the cause of his chusing them in himselfe alone, and his louelove, and the stability of his purpose and promise. Moses testifyeth, that God chose them that they might be a holy and peculiar people unto the Lord: But these men will make God begin at the other end, and chuse men because they are an holy and peculiar people, that is, having faith, and repentance going before.
Ioyn we with this, that in the Psalm: Blessed be the man whom thou chusest, and causest to approach unto thee, that he may Psal. 65. 4.dwell in thy courts; we shalbe satisfied with the goodnesse of thy house, of thy holy Temple Faith then and holinesse are not the fore found conditions for which God chuseth a man: but the actuall conferring and giving of them, according to an eternall purpose, is the very actuall chusing of him: even that by which God severs, elects, selects, and chuseth him out of the masse of the wicked. Every mans common sense will teach this. All are of themselues, and by nature, sinners, and subject to wrath. Now what is it for God actually to chuse some from the rest, but to bestow that upon them actually and effectually, by which they differ actually from the rest, which is faith and repentance. God doth not therfore (as these adversaries imagine) chuse, upon condition of faith and repentance going before: but doth, by the very bestowing of these graces of faith and repentance, which others want, chuse, elect, select and sever actually from others, the elected from eternity in his decree.
Lastly, by the crosse doctrine of these men, we should chuse God, before God chuse us; for by beleeving and obeying, we chuse God to be our God; and for this (by their crooked rule) God after chuseth us to be his people. Thus proud flesh will needs be before hand with God. But Christ our Lord leads us another way, saying; You hauehave not chosen Iob. 15. 16.me, but I hauehave chosen you, to wit, first: which he speaks, not onelyonly of their Apostolicall, but of their Christian state also, as the words following make it plain, that whatsoever ye shall Iam. 1. 6. … Iob. 3. 22.aske of the Father in my Name, hee may giuegive it you; VntoUnto the state of faith and obedience onelyonly doth this promise appertain.
Their assertion thus disproved, wee will come to their proofs, which are partly impertinent, and partly against themselues. The first is, The Lord chuseth to himselfe a righteous man. The place, which is Psal. 4. 3, they note not, for what purpose they best know: but all may know it is grosly perverted, a… not being meant of Davids election to salvation, but to the Kingdom of Israel; whose glory that way his adversaries would hauehave turned unto shame, but all in vain, v. 3. But consider we this choise in proportion to the other, and see what followeth. Gods actuall chusing of David to the Kingdom of Israel, was that by which he had first actuall right to that Kingdom, to which he had right before, onelyonly in Gods decree, and of which afterwards he had possession. So Gods actuall chusing of a man to the Kingdom of heaven, is that by which he hath first actuall right to that Kingdom, to which he had no right before, saue in Gods decree. Gods chusing a man therfore actually (as they speak) to the Kingdom of heaven, is the very giving of him faith and holinesse; for by these he hath this actuall right to eternall life and glory. If therfore Gods chusing men actually (opposed to his chusing them in decree) be his giving them actuall faith and repentance, then their faith and repentance goes not before Gods choise, but on the contrary, his chusing before their beleeving. The giving of the grace by God, must needs goe before the having of it by men.
With like successe, they quote, Rom. 9. 25, and … Pet. 2. 10▪ &c. which hauehave no shew of ground, whereon to build their assertion, that God chuseth men actually and particularly because they beleev and repent: but most firm foundation for the contrary truth; Men become Gods people, and beloved actually, by actuall faith and repentance: which before were his, and beloved onelyonly, in the purpose of his will, according to election, Rom. 9. 11. 13, and elect, according to Gods foreknowledge, 1 Pet. 1. 2, God therefore actually chusing men, and making them his people, and beloved (which are all one) byEphes. 2. 8▪ 2 Tim. 2. 2… giving them to beleev and repent: their beleeving and repenting cannot goe before his chusing them, but the contrary. The giving of the gift, is in nature before the having and using of it by him to whom it is given; and therefore …ods chusing them, which is his giving them faith and repentance, is before their beleeving, and repenting.
The next place, being Rom. 11. 5. 7, they set down craftily thus: v. 5, If they seek righteousnesse by faith, and these are th… the elect according to the election of grace. The words of the Apostle are; So then at this time also, there is a remnant, according to the election of grace: and v. 7, the election hath obtained it, and the rest were hardened. The thing obtained was, the righteousnesse chap. 10. 3. 6of God, and of faith; the wedding garment, the righteousnesse which Israel obtained not, because they went about to stablish their own righteousnesse: but the election obtained it by beleeving; …. 4.even that remnant wherof Paul was one, according to the election of grace. What can be more plain against these men? Or how can any more directly crosse the Apostle, then they doe? The Apostle saith, we obtain the righteousnesse of faith, which is the wedding garment, according to the election of grace: They say, we obtain the election of grace according to the wedding garment, and righteousnesse of faith and obedience. The Apostle saith, the election obtains the righteousnesse of Christ by faith: they say, the righteousnes of Christ by faith, obtains the election: turning Gods work upside down, that they may establish their own. Besides this proud exaltation, and Babylonish building of mens works against Gods grace (for if it be of obedience, as they say, then of works, to wit, the works of obedience) the Apostle v. 6, clean overturns, saying. If by grace, then it is no more of works, otherwise grace is no more grace: but if it be of works, then it is no more grace, otherwise works is no more works.
In alledging from 2 Pet. 1. 10, that this election must be made sure, they, as before, craftily conceal part of the Apostles words, which being laid down, as the Text hath them, overthrow plainly their errour. The words are, GiueGive diligence to make your calling and election sure. He joyns calling and election together: they leav calling out. And herein I commend them, as the master did the unrighteous steward, for doing wisely▪ … Pet. 1. 2. Iam. 2. 5. Eph. 1. 4. 1 Cor. 1. 2. … Pet. 1. 3.though not honestly. For who knows not, that Gods calling us, goes before our answering him by faith, and obedience, as the cause therof? God cals (and also elects) men to faith, and obedience, and not for them. The Apostles meaning is, that the faithfull should use all godly care for the establishing and confirming of themselvs in the grace of God, to which they were formerly called and chosen.
The like prophane boldnesse, they use towards, 1 Thess. 1. 4, where for the Apostles text, Knowing beloved your election of God; or, Knowing, beloved of God, your election, they put their own glosse, The houshold of faith, the Church of God, are the elect of God. The Apostle, v. 4, mentions his knowledg of their election, and v. 5. 6, the ground of that his knowledg▪ and perswasion, which was their faith and obedience by receiving the Word by him preached. They were not therefore made elect of God, by faith and obedience, but therby known for such by men.
Col. 3. 12, makes against them also; where their election is mentioned as a reason to moue them to put on bowels of mercy, and all goodnes. As indeed the gracious purpose of Gods election, with his effectuall calling followeth, and manifest…th, is the onelyonly Evangelicall motiue to all earnest study of obedience.
Their assertion following, that Election is not of particular Pag. 39.persons, but of qualities, is monstrous, and most crosse to the Scriptures, which never mention election of qualities, but alwaies of persons. Is the meaning of Christ, Math. 22. Many are called, but few chosen, that many qualities are called, and few chosen? What quality but of sin, and misery, sees the Lord in them whom he calleth? Or how can qualities be either called, or chosen to grace or glory? Christ tels his Disciples,Ioh. 15. 19▪ that he had chosen them out of the world. If they were chosen1 Ioh. 3. 13▪ & 5. 19. out of the world, which lyeth in wickednesse, and hates the good; for what good qualities, trow we, were they chosen? If they were chosen out of the world, and so were of the world before they were chosen out of it; how had they faith and obedience, for which these men wil appoint God to chuse them, or else not? That we are Gods generation, viz. by creation, is true, but impertinent. Of …ods working good qualities in men by his word, and spirit, and of their resisting, or not resisting, we hauehave spoken, and shall speak else where. Rom. 8, 29, makes for them as the former places; shewing plainly•, that our predestination or election goes before our calling, our calling before our justification, our justification before our glorification.
The note in the English Testament upon Ephes. 1, is the samePag. 40. which the Synode at Dort, and all Evangelical Churches professe. OnelyOnly these mens errour is, in their not putting a difference between Gods decree to saue, and his actual saving of them that beleev, whether by justifying or glorifying them. Gods chusing a man, (whether in decree from eternity, or by actuall and effectuall calling, and calling of him out of the state of sin, by giving him the spirit of faith and grace) goes before his beleeving; for hee cannot beleev before hee hauehave faith, nor hauehave it before God giuegive him it: but his actuall saving by justification and glorification, follows after faith.
The discourse which here they fall into touching Gods deliberating, Pag. 40. 41and decreeing to make man, &c, is impertinent, considering that our question is onelyonly of that decree which is Evangelicall, and of mercy, and so presupposeth man faln, and in misery by reason therof: So is the deliberation which they imagine in God, incompetent to his infinite wisedom and providence. They make God like a weak man, contriving his purposes with ifs & ands; as though he stood in a mammering, and unresolved, what to doe, till hee found by experience, what men would doe first.
And here I demand of these men, what if some of those so actually, really, and particularly chosen to salvation (as they speak) upon their faith and obedience, and to whom God hath so fully purposed, without ifs or ands, to impart the Kingdom of heaven, doe afterwards wholly fall away (as they hold any may, and many doe) then all this actuall, reall, and particular chusing, and setled purpose of God, is voyd and frustrate; and God must unpurpose what he had formerly purposed really, actually and particularly; and undecre… what he had formerly decreed. They should therfore hauehave learnt in this place, from their more learned Masters, to hauehave added the condition of their persevering to the end, without which it is certain, none shall be saved. But then they must needs rush upon the same deperate rock, with the other; which is, that none are thus actually and particularly elect or chosen, till they be dead, seeing they deny all certainty of perseverance, to the living; not acknowledging any thus elect, either before the world, or in it, but after the world, and in heaven.
The Scriptures here produced to proue that men are notPag. 41. 42 43. 44. actually, really, and particularly Gods people, and partakers of the grace of Christ before the world, and they also be, and before they hauehave learned Christ, might well hauehave been spared, as proving that onelyonly which no man doubts of. OnelyOnly they must learn, that it is one thing for a people to become actually Gods people, and partakers of his grace, and another thing for God actually to purpose in himselfe from eternity, in time to make them such. Nothing in God is potent all, but all actuall.
Their proofs of an universall calling in the means of salvation, we will presently examine; not…ng onelyonly by the way, their apparant contradiction of themselues, and unjust insinuation against us. They contradict themselues in saying, that God chuseth all men, good and bad upon condition of faith and obedience, the partition wall being broken down. To chuse, is to take some from the rest, and not to take all. He that takes all alike, chuseth none. Besides, by this, the same persons are both elected and reprobated, chosen, and refused: and every one alike either of both. Then which nothing is more absurd. The insinuation is, that we make God an accepter of persons, inPag. 43. 44 saying, that he chuseth men that hauehave not put on Christ. Nothing lesse. To accept persons in the Scriptures, is to judge of, or doe to a person, better or worse, for some by thing in or about him: whereas God in chusing one before another, whether in the decree, or actuall application, of grace respecteth nothing in the chosen, but onelyonly the good pleasure of his Ephe. 1 4. 5 Math. 11. 25. 26.own will, in himselfe. This is the highest cause that God would hauehave us take knowledge of; though wee also know in the generall, that God is no way wilfull in his will, though hee be most free, but alwaies most wise and holy. To remoue a little further out of the way this stone, at which divers stumble.
First, we know, that all by nature, and of themselvs, are subject to sin, and condemnation, and so might in justice hauehave been left of God, without remedy of redemption. If then it had been but just with God to hauehave left all in that state of sin and misery, into which they hauehave cast themselvs, it is then meere mercy, that he hath chosen any in his Son, or given him for any. Now if of all men, indefinitely considered as faln. God hauehave purposed in himself from eternity, to raise up some, by working effectually in them faith and obedience, so to saue them; and not to work the same in others, but to leav them to their own affected and effected pravity, and sin, and so in justice to condemn them for that their wickedness by them freely committed, and obstinately continued in; I would know, in regard of whether of these two works we can be said to make God, a respecter of persons? The one being a pure work of his mercy, and the other of his justice. Why God should thus chuse some, and passe by others, in the generall, we see reason, both by the light of nature, and the Scriptures; namely, that the glory of his power, and justice might be seen Rom. …. 21. …2. 23.in the one, and of the riches of his mercy in the other. But why in particular, the Lord God should rather chuse this man, or woman, then that, we leav unto himselfe to know, till the day of revelation of hidden things. OnelyOnly, let our care and diligence be in the mean while, first, to know assuredly, that we are our selvs of that blessed number, and by such marks, as cannot deceiv; and so knowing, both to hauehave in our hearts, and to expresse in word and deed all thankfulnes unto our good God, and most gracious Father, who hath vouchsafed unto us, aboue many others, such singular mercy.
ADVERSARIES.
IT now remains, we come to examine, whether (to use theirPag. 44. own words) the wicked that come to damnation, had by this purpose of God (spoken of before) means of salvation, if they had not refused it.
DEFENCE.
FIrst, if this of outward means were granted them, it would not help them to proue the purpose of God to saue all; except they could also proue, that there needed nothing on Gods part, but the outward means. This, as they cannot doe, so hauehave I formerly proved plainely the contrary: and that though God so provide, that even Paul plant, and Apollos water, in the most full, and free offer of the outward means that can be; yet except the same God, by the inward and effectuall work of his Spirit, giuegive the increase also, all is nothing. Secondly, I deny, that the wicked who perish, all, and every one of them, hauehave had, or hauehave the outward meanes of salvation offered them.
ADVERSARIES.
BVT here, before they come to that which they promise,Pag. 44. 45 46, &c▪ they offer, and enterprise the proving of another thing, which is, that Christ dyed unfeynedly for all without exception; by whose death all might be saved, if they did not reject it.