The Doctrine of the Synod of Dort, Treatise · Part 3 · Section 1
The first Section.Sect. 1.
BVt perhaps he will acquit himself farr better in undergoing the office of a Comforter to one that is afflicted, Treat.then he did in playing the Converter of an Infidell, or Corrector of the profane Christian.
The ground of all comfort and consolation to each afflicted soule, hath been ever sought and found in the death and passion of our Lord and Saviour Iesus Christ, whereby having sati…fyed the justice of his Father, he obteyned reconciliation for all mankind actual…y, appliable to all those who acknowledging the infinitenes of the benefite, doe therupon imbrace the Author of it with a true and lively faith. Neyther can our com…orter find any other foundation, wherby to consolate & assure his patient against the terrors of God… justice, the condemnation of the lawe, and accusation of his owne conscience. But the sicke or otherwise afflicted, can never make this true foundation of Gods word agree with the false foundations of the second article of the Synod of Dort, to witt, that Christ dyed not but for a very small number of persons, allready elected unto salvation, by the heavenly Father, who in his decree did no more consider the death of his Sonne, then the faith of the elect.
How shall I truely know (will the patient then say) that I am rather of the small number then of the great, seeing that you my Pastor and Comforter will not, that the promises of salvation in Christ are made vniversally vntounto all, and that those places of Scripture, which seeme generall, according to your opinion, are to be restreyned onelyonly to the vniversalitie of the elect. And that in all the rest of Holy Scripture, there is no more speciall promise, nor mention made of my self in particular, who also besides the Holy Scripture, have no testimony, whether of Angell or Prophet, to assure me thereof. When our Saviour sayd unto his Apostles: One of you shall betray me. Although this concerned but one of them, yet were they all exceedingly troubled therewith: So then were there but a small number of Reprobates, for whom (as you sayd) Christ dyed not; yet should I have just reason to feare or thinke, that I were one of them, but much rather seeing their number is so great.
Consid. Now, we are to proceed to t…e third Act of this Authors Comedy, and the severall scenes thereof. We have considered how well he had playde the part of an Infidell, refusing to be converted by us, as also of a bad living Christian, refusing to be reformed at our hands; Now, we are to consider how well he performs the part of an afflicted Christian, refusing all consolation that we can minister unto him. I finde he hath a good witt, and Proteus like can transforme himself into the likenesse of any condition, and can act more parts then many.
In this last personation of his, he is well neere as large as in both the former; which whether it proceedes from greater confidence of his cause in this particular than in the former, and that makes his witt to exuberate the more; or that he meetes with more difficulties in this passage then in the former, and therfore is put to the more paynes in Mastering them, I knowe not.
He feignes us in his introduction unto this, perhaps able to acquitt our selves farre better in undergoing the office of a comforter; but the fictions of poeticall, and comicall witts are nothing to be regarded as of any force to discover unto us their true meaninge.
As for us, we neyther take upon us to convert, or reforme or comfort any; but only to minister a word of comfort to a weary soule, a word of terrour to humble a debaucht Christian, and a word of conversion unto an Infidell: we leave it unto God, and pray unto him by the powerfull operation of his Spirit, to strike the stroke in any mans conversion, reformation, consolation. Neyther is our doctrine of predestination, and reprobation that word which we minister eyther for the conversion of the one, or for the reformation of the other, or for the consolation of the third; but the terrors of the lawe we make use of for mans humiliation, therby to praepare him for the grace of the Gospell; and being humbled, the gracious promises of the Gospell, we make use of, to rayse him, by bringing him to faith in Christ; then we instruct him in the dueties of Christianitie, exhorting him to walke answerably to his profession; and if he fayle herof; we sett the wrath of God before him, and shewe him how it had bene better for him he had never knowne the way of righteousnes, then after he have knowne it, to depart from the holy commandement given unto him.
Or if in the course of Christianitie he walkes uncomfortably, according as we shall finde the cause of his disconsolate condition, we will endeavour to fitt our consolations thereunto.
If affliction be the cause, we will represent unto him, how that this is the common condition of Christians, and that through manifold temtations, we must enter into the Kingdom of God; that God sheweth hereby, that he receaves us for his owne Children▪ and not as bastards.
If conscience of sinne, and of walking litle answearable to our profession; we will represent unto him, how that if we judge our selves, we shall not be judged of the Lord; that griefe for this doth argue a desire of the contrary▪ and that God accepteth the will for the deede; and hath promised that if we confesse our sinnes, he is faithfull and just, he will forgive them. If weakenes of faith be the cause of disquietnes, without any farther cause we will represent unto him, how Gods gracious course is not to breake the bruised reede, nor to quenche the smoaking flaxe; and stirre him up to pray unto God to encrease his faith, or to helpe his unbeliefe. That this disquietnes doth manifestly argue a desire to believe; and God hath promised to fulfill the desire of them that feare him, If he hath atteyned to faith and holines, we can assure him of his election by our doctrine, which the Arminians doctrine cannot. If he hath neyther, yet there is no cause of desperation; forasmuchas his condition is no worse then Saul… was before his callinge, yen, and the holyest servant of God. God calls some at the first houre of the day, some not till the last. Nothing but finall impenitencie, or the sinne against the holy Ghost, is an assurance of reprobation. But let us proceede along with this Authors discourse, to examine it as we goe.
This Author hath but one ground of consolation; I have lately had to deale with another of his Spirit, that makes three grounds of consolation; to witt, the universalitie of Gods love, the universalitie of Christs death, the universalitie of the covenant of grace. By which it is manifest that he makes a Christian capable of no better consolation then a Turke or Saracen is capable; an elect then a reprobate. And if in all three he thrives no better in his course of consolation, what shall we thinke of this Authors successe in the worke of consolation, who insists but upon one of those three.
Yet I commend him for being sensible of the unseasonablenes of his consolation, had he rested (as the other doth) only in this, that Christ having by his death and passion, satisfied the justice of his Father he obteyned reconciliation for all mankind. But this Author caryeth not himselfe so covertly, but addes that this reconciliation is appliable to all those who acknowledging the infinitenes of the benefite, doe therupon embrace the Author of it, with a true and lively faith, wherby it is manifest, that in this Authors judgment, consolation arising from the death, and passion of Christ, is appliable to none, and consequently none are capable of it, but such as believe in Christ, which he calls the embracing of the Author of the benefite, with a true & lively faith; Now we willingly confesse, that we cannot finde any other foundation, wherby to consolate and assure any afflicted soule against the terrors of Gods justice, the condemnation of the lawe, and accusation of his owne conscience.
But wheras he saith that the afflicted can never make this true foundation of Gods word, agree with the second article of the Synod of Dort, which he calleth false foundations, but prooves it not; this we deny as utterly untrue, albeit that second Article did proceede in the very termes here proposed, to witt, that Christ dyed not, but for a small number of persons allreadie elected unto salvation, by the heavenly Father, who in his decree did no more consider▪ that death of his Sonne, then the faith of the elect. And this we proove though this Author keepes his course in prooving nothing, but Comaedian like, feignes at pleasure both objections, and answeres, out of his owne brayne, and those commonly of an aliene nature, nothing to the purpose; which yet I will consider with Gods helpe in due place, and somewhat els allso; but first I will proove this that here I avouche; namely, that that second Article of the Synod of Dort, of Christs dying for a very small number, doth nothing at all perjudice that true foundation of consolation appliable to them that believe. For how small soever the number be of those for whom Christ dyed, according to the doctrine of that Synod; yet seing they deny not, but maynteyne rather that Christ dyed to satisfie divine justice for all that believe, and to procure their reconciliation unto God; they make as much of consolation from this grounde, and extende it and apply it as liberally, and as largely as this Author doth; who professeth that it is appliable to all those who acknowledging, the infinitenes of the benefite, doe therupon embrace the Author of it with a true and lively faith, and dares not playnly professe that it is applyable to any other, only as it were to confound his Readers attention, that which might be expressed in a word (Believers) he setts downe at large with a periphrase that takes up two or three lines. As for reconciliation for all mankinde, that is briefely and perspicuously enough sett downe, wheron alone he desires to insist, but seing how shamefully the issue therof was likely to fall, had he rested there, as wherby no greater comfort coulde a…ise to a Christian then to a Turke; no greater comfort to the virgin mother of Christ, then to Iudas; he addes that this comfort is applyable to none but believers, wherby he utterly ma…es his owne market. For we willingly confesse that this foundation of consolation, or consolation upon this foundation, is most liberally applyable to all believers, but to none els; and himselfe expresseth the one, and caryeth himselfe in such sort as if he dared not deny the other, namely, the sole application of this comfort unto believers. So that herby it is as cleere as the Sonne, that our doctrine not only affoordes as great abundance of consolation as theirs doth, but allso that it affoordes the same consolation to as many as theirs doth, namely, to all believers. But yet I have not done with this passage, I must call my Author to an accoumpt for somewhat els of Christs obedience satisfactory, I reade in this Author, but of his obedience meritorious I reade nothing.
Likewise of obteyning reconciliation for all mankinde this Author discourseth; but of obteyning salvation for all or any, he saith nothing, Yet we knowe that it pleased, the Father that in, him, that is in his Sonne Christ, all fulnes should dwell.
But let us consider the satisfactory nature … Christs death here acknowledged; I suppose his death satisfied Gods justice, by making satisfaction for sinne (I say I suppose this; for the truth is I am not sure how to understand them in their phrases, and termes of Art.)
Now if Christ made satisfaction for all the sinnes of all and every one, in such sort that Gods justice is therby satisfied; I d…maunde how it can stande with Gods justice to exact satisfaction at the handes of so many (as de doth) for their sinnes, and that by aeternall damnation in hell fire? For whether Christs death, and passion be satisfactory for all sins, for all and every one, by its owne nature, or by the constitution of God, or by both; I comprehende not with what justice God can put the damned persons to satisfie for their owne sinnes in the flames of hell fire.
Secondly if Christs obedience be allso of a meritorious nature, wherby he hath merited both pardon of sinne and everlasting life; if he hath merited this for all and every one, whether his obedience be meritorius hereof in its owne nature, or by the constitution of God, or by both; how can it be that any one throughout the world can in justice fayle of obteyning both pardon of sinne, & everlasting life? For shall not God deale with his Sonne Christ according to the exigence of his merits?
Then as for reconciliation, which this Author sayth Christ hath obteyned for all mankind, that is, I suppose for all and every one; here we have a word from him; but for the mystery of his meaninge we may be well to seeke. In the 2. Cor. 5.19. it is sayde, that God was in Christ reconciling the world unto himselfe, not imputing their sinnes unto them, here reconciliation seemes unto us to be all one with non imputation of sinnes, and non imputation of sinnes seems vntounto us to be all one with forgivenes of sinnes; and so redemtion that we have in Christ through his blood seemes to be all one with forgivenes of sinnes Eph. 1.7. Now if reconciliation be obteyned for all, and every one, by the death of Christ, then likewise forgivenes of sinnes is obteyned for all, and every one; and seing it cannot be sayde to be obteyned unles it doth exist; it followes herence, that all and every one throughout the world, are reconciled to God in Christ, have all their sinnes forgiven them. Now in this case how is it possible that any one of them should be damned for their sinnes, to witt, in case not any of their sinnes be imputed to them?
To this I guesse this Authors answere is likely to be; that the reconciliation obteyned for all mankind, is reconciliation potentiall but not actuall: Forasmuchas in the words following, he sayth, of this reconciliation that it is actually appliable to believers, he doth not say only to believers (for he desires to cōfound his reader as much as may be) but I guesse, he dares not professe the contrary.
Now against this cariage of his I have double exception: First, what reason had he not to expresse so much, and call this reconciliation obteyned for all mankinde, reconciliation potentiall, if that were his meaninge, but let his distinction, (somewhat obscurely here intimated,) fly with one winge; especially considering that albeit reconciliation may be so liberally extended as to signifie reconciliation potentiall, yet seing naturally it denotes some thing actuall, when it is thus expressed simply without addition to limite it, it shoulde be thus taken according to that rule of schooles. Analogum per se positum stat pro significatione famosiore.
But I have somewhat to say in excusing him herin, to witt, sic factitavit Hera…es, Arminius his Master was given to such collusions before him▪ My second exception is, that the wordes followinge (actually appliable) doe not sufficiently insinuate any such distinction as of reconciliation potentiall, & reconciliation actuall; it ra…he… implyes a distinction of the appliable nature therof, to wi…, as eyther potentia…l… or actually appliable. And indeede this … the genius of the former distinction. For a thing is not applyable that doth not allready exist actually; as a plaster or a medicine must first have existence actuall, before it can be applyed.
And consequently all & every one throughout the world, must be actually reconciled unto God by Christ, before this their reconciliation can be applyed unto them. As indeede it may be sayde to be applyed unto us, when God doth reveale it unto us by his Spirit, working in us the faith therof.
O…e thing more I mu… dispatche before I p…sse from this division, and that as touching the cleering of our doctrine in the …oint of Christ his dyinge for all; for as much as in my judgment, nothing but confusion of thinges that differ, doth advantage the Arminian cause, and hinders the light of Gods truth from breaking forth to the cleere conviction both of of what is truth, and what is errour.
But, first let me touch, by the way, one argument for the mayntenance of our doctrine in the generall. It is apparant Ioh. 17. that Christ professeth he prayed not for all, but only for those whom God had given him v. 9. or shoulde herafter believe, that is, be given unto him v. 20. And it is as cleere that like as for them alone he prayed, so for them alone he sanctified himselfe vers. 19. Now what is it to sanctifie himselfe, but to offer up himselfe upon the crosse, by the unanimous consent of all the Fathers whom Maldo…ate had read, as himselfe professeth on that place of Iohn.
Now for the cleering of the truth of this, when we say Christ dyed for us, the meaning is, that Christ dyed for our benefite. Now these benefites which Christ procured unto us by his death, it may be they are of different conditions, wherof some are ordeyned to be conferred only conditionally, and some absolutely. And therfore it is fit we should consider them apart. As for example it is without question (I suppose) that Christ dyed, to procure pardon of sinne, and salvation of soule, but how… absolutely, whether men believe or no? Nothing lesse, but only conditionally, to witt, that for Christs sake their sinnes shall be pardoned and their soules saved, provided they doe believe in him.
Now I willingly confesse that Christ dyed for all in respect of procuring these benefits, to witt conditionally, upon the condition of their faith, in such sort that if all and every one should believe in Christ, all and every one should obteyne the pardon of their sinnes, and salvation of their soules for Christs sake. And I praesume that no Arminian on the other side will affirme that Christ in such sort dyed for all and every one that all and every one should have their sinnes pardoned, and their soules saved for Christs sake, whether they believe or no. What cause then is there of any difference between us on this point, thus explicated. Yet herby it is manifest that the benefite of remission of sinnes, and salvation of soules for Christs sake, shall in the end redound to none, but such as believe; as this Author seemes to acknowledge.
But come we to faith it selfe and regeneration, are these benefits redounding unto us by the merits of Christ yea or no? If they be, as our Englishe Arminians seeme hitherunto to acknowledge; then I demaund whether by vertue of Christs merits they redounde unto us absolutely, or conditionally?
If only conditionally, let them tells us upon what condition it is, that God bestowes faith, and regeneration upon us for Christs sake; and let them try whether they can avoyde manifest Pelagianisme, in saving that grace is conferd according unto mens workes. If absolutely, then eyther upon all and every one; or upon some only▪ If upon all and every one, it followeth that all, and every one shall have faith, and regeneration bestowed upon them for Christs sake, and consequently all shall be saved, if upon some only, who can they be but Gods elect?
But if observing these precipices, they desire to decline them; and therfore deny that faith, and regeneration is any of those benefits which Christ hath merited for man; let the indifferent consider who they be that streiten the extension of Christs merits most, we, or the Arminians. For when the question is for whom he merited pardon of sinne, and salvation of soule, therin we all agree, as before hath bene shewed, none of us extending the merits of Christ farther then other; none of us streitning them more then other. But when the question is, whether Christ merited faith, and regeneration for us; we readily maynteyne, that even these allso Christ merited for his Elect; but Arminians spare not to professe, that these benefits Christ merited for none at all.
And indeede so we finde it expressely in their Apologie or Examen Censurae pag. 59. For when such an objection was made unto them. Si hoc tantum meritus est Christus, tum Christus nobis non est meritus fidem nec regenerationem, marke their answere. Sane ita est. Nihil ineptius, nihil vanius est, quàm hoc Christi merito tribuere. Si enim Christus nobis meritus dicatur fidem & regenerationem, tum fides conditio esse non poterat, quam peccatoribus Deus sub comminatione mortis aeterna exigeret, imo tum Pater ex vi meriti istius, obligatus fuisse dicatur necesse est ad conferendum nobis fidem. Now I come to followe this Author in his owne way.
His objection is this: How shall I truly knowe (will the patient then say) that I am rather of the small number then of the great, seing that you my Pastour, and comforter will not that the promisses of salvation in Christ, are made universally unto all, and that those places of Scripture which seeme generall according to your opinion, are to be restrayned only to the universalitie of the elect.
I answere, thou shalt truly knowe it by thy acknowledging the infinitenes of the benefite wrought by Christ, and embracing the Author of it by a true and lively faith. For this Author who promts thee thus to object, doth as good as professe, that no comfort from Christs death and passion is applyable unto thee, but in case thou embracest Christ with a true and a lively faith.
Secondly though thou doest believe in Christ, this Author cannot assure thee that thou art rather of the small number, which are Gods elect, then of the great, which are reprobates, I say he cannot assure thee herof by his doctrine, albeit thou shouldest adhere unto it; but we can assure thee as much by ours, in case thou embracest it; and there is reason thou shouldsten brace it, it is so agreeable to the word of God, Act. 13.48. As many believed, as were ordeyned to aeternall life, and Act. 2. last, God added daylye to the Church such as shoulde be saved; and the Apostle thus collects the Election of the Thessalonians 1. Thes. 1.3. we remember the worke of your faith, the labour of your love, & the patience of your hope. 4 Knowing, beloved brethren, that ye are Elect of God, & 2. Thess. 2 13. wee ought to give thanks alwaies to God for you, brethren, beloved of the Lord, because that God hath from the b…ginning chosen you to salvation, through sanctification of the spirit, and faith of the truth.
In like sort thy Prompter, will not have the promises of s…lvation in Christ, made universally to all, to be made absolutely but conditionally; and we willingly extende this universalitie to all and every one, provided he believe in Christ; so that unlesse thou believest, this Suggester can give thee no interest in them, as formerly he hath signified sufficiently; and in case thou believest in Christ, we can by our doctrine allowe thee as great an interest in them as he can.
But if it be founde that indeede none but Gods elect doe believe (which this Author will not deny, provided that by faith be understood, finall perseverance therin) it will followe herupon; that in the issue none but Gods elect shall have these gracious promises accomplished upon them.
Neyther will this Author I trowe, be so bolde as to tel thee that in scripture there is any mention made of thee in particular more then of himselfe; neyther will he say that any testimony of Angell or Prophet is required to assure thee that these promises doe more particularly concern thee then any other.
Only if thou believest in Christ then he can assure thee that they belong unto thee, and in that case, so can we; and more then that, that by faith thou shalt receave the Spirit of God, which shall testifie unto thee that thou art the childe of God, yea, and that this Spirit shall and doth seale thee to the day of redemtion; as much as to say, give thee assurance of thy perseverance unto the ende; as being kept by the power of God through faith unto salvation, which the Arminians doctrine can no way assure thee of. So that were the number of reprobates more then it is, yet by faith thou mayst be assured thou art none of them, according to our doctrine, without faith no Arminian can assure thee, that thou are none of them, no nor by faith neyther.
And yet consider, there is nothing but sophistry in all this; For consider thou art one brought forth into the world under the winges of God, and in the bosome of his Church, what if the number of reprobates were farre more then twelve times greater then the number of Gods elect; yet considering, how great a part of the world is possessed with heathens, Savages, Turkes, and Saracens and Moores, thou wilt finde Christendom to be but a small number of them, allthough the Gospell be spread in these dayes farther then ever it was hertofore.
Then consider amongst them that beare the name of Christians, how many sects there be miserably estranged from the true doctrine of Christianitie, as Coptites, Nestorians, Armenians, the Greeke Church; and the Church of Rome, here in the west; what an handfull is left of those wherin the truth of God is not subject to the same corruption, nor the holy worship of God defiled with the same superstitions; what reason hast thou to trouble thy selfe with consideration of the small number of Gods elect & great number of reprobates?
To receave comfort the way is playne and short; if thou beleevest in Christ, a fountayne of consolation is opened unto thee by our doctrine; so long as thou believest not, this Author hath as good as expressely signified that no comfort is applyable unto thee from the death of Christ. And over and above we say, that by faith in Christ thou mayst be assured of thine election accord…ng unto our doctrine; not so according to the doctrine of Arminians.