The Doctrine of the Synod of Dort, Treatise · Part 3 · Section 4
The fourth Section.Sect. 4.
SEe then if this be not a Labyrinth of prodigious Divinitie, Treat.which turneth obedience into punishment. For if the Synod speake true, and that Christ be not dead for those that beleeve not in him, how can they deserve to be punished, for not having b…leeved that which is false? And they that have obeyed his commandement in beleeving of his death, how should they suffer the punishment due unto disobedients and incredulous, which is to beleeve lying.
In a word, to deny the vniversalitie of the merit of Christs death, is outragiously to dishonour God, as though the Author of truth commanded all men to beleeve a falshood. And the better to discerne the ficklenesse of this Spirit that did praeside at the two Synods, it is to be noted, how that as on the one side, this doctrine doth forbid to beleeve that which the Script… affirme as most true, and in most expresse termes: So on the other side it commaunds every one, to beleeve that he is elected unto life, although he be a reprobate in effect. And that he cannot loose his faith, being once had, for any sinne, whatsoever he doth committ, which the Scriptures deny, as a thing most false in the like termes.
If then that this doctrine, which denyeth that Christ dyed for all, bereaveth the afflicted of all consolation; the other point, which denyeth that a man may fall away from grace & faith doth cleane overthrow the ministry of preaching, which consisteth in exhortations, by promises and threatnings, which can no longer be meanes of doing any good worke, which is only by the immediate operation of the holy Ghost, as it hath bene abovesayde.
So neyther is there to be found in all the scripture any one promise of such a perseverāce in faith as the Synod intimates; seing that all exhortations, wherof the Scriptures are full, doe directly oppugne the pretended promise. They admonish the faithfull that they take heede they doe not fall, of hardning their hearts, of receaving the grace of God in vayne, from falling from their stedfastnes &c. And yet the imaginary promise of the Synod doth declare, that they cannot fall, they cannot harden their hearts, that they cannot have receaved the grace in vayne, and that they cannot fall from their stedfastnes. By which means, the admonitions which denounce the danger, and begett feare, doe overthrowe the promise, which saith, there is no feare of danger, nor cause of fea…e. If it be not that the Synod would make us to believe, that the faithfull who feare danger that can no more happen then that God should lie, are more foolish then certeyne melancholy persons who feare that the havens will fall, which notwithstanding shall one day passe away.
Consid.We reade of one that while he slept, loosing his eye-sight, after he awaked out of sleepe, and had layne long on bed, wondering▪ that he saw no light, imagined that the reason thereof was, because the windowes were shutt, and therupon cryed out to open the windowe?.
In like sort, this Author cryeth out of the Labyrinth of prodigious Divinitie, when it is nothing but his prodigious ignorance, that makes our doctrine seeme prodigious divinitie unto him. It is untrue, that we turne obedience into punishment, but he feignes the object of obedience, and obtrudes it upon others, before he doth sufficiently understand it himselfe being disirous that others should be like himselfe; in believing they knowe not what; As in believing that Christ dyed for them, we willingly confesse that Christ dyed not to procure faith, and regeneration for them that never believe in him, that never are regenerated. I doubt not but this Author believeth this as well as wee; we farther believe that Christ dyed, to procure the grace of faith and regeneration for some, namely for Gods elect; I doubt whether this Author (who vaunts so much of Christs dying for all according to his faith) doth believe so much; and herin I am confirmed in that the Remonstrants spare not to professe, that Christ merited not faith, and regeneration for any. Exam. Censurae pag. 59. Yet as touching Christs dying for all men so farre as to procure pardon of sinne, and salvation for them absolutely, I knowe no Arminian that affirmes that, on the otherside we willingly confesse, that Christ dyed for all and every one so farre as to procure them both remission of sinne, and salvation, in case they believe. In all which wee doe not maynteyne that any man is bound to believe that which is false; much lesse that they deserve to be punished for not believing that which is false. I dare admitt Impudency it selfe to be Iudge between us in this, who of us doe attribute more to the vertue of Christs death, as allso which of us doth more believe that Christ dyed for us; let their owne conscience be Iudge, nowe the state of the difference betweene us is cleered. For as touching the benefites of remission of sinnes and salvation, in the extension therof unto all, and every one conditionally we are aequall. But as touching the benefites of grace, and regeneration that we allso attribute to Christs death as the meritorious cause therof to all that enioy those benefites; wheras the Remonstrants have openly professed to the world, that Christ hath merited faith, and regeneration for none. How then doe we at all deny the universalitie of Christs merit, when on the one side we extend it as farre as they, on the other side, much farther then they? and who deserves to be censured as outragiously dishonouring God, let the world judge upon indifferent hearing of both parts. It is a false suggestion that we charge God, the Author of truth, to commande a falshood; not only for as much as we esteeme that there is no small difference betweene believing in Christ, which we acknowledge to be commanded; and believing that Christ dyed for us, which we finde no where commanded; but allso upon supposition that we are commanded to believe that Christ dyed for all and every one; yet herin should we not be commanded to believe a falshood; for as much as in a good sense, and which alone is tolerable, we believe that Christ dyed for all, and every one as much as the whole nation of Arminians doe, and in another sense believing that Christ dyed for us, we goe farre beyond them in extending the merit, and vertue of Christs death and passion.
Therfore it is most untrue which this Author doth reiterate, charging us to deny that which the Scriptures affirme in expresse termes; but in as much as neyther doe the scriptures affirme that in expresse termes which this Author saith they doe, to witt, that Christ dyed for all and every one; and if it did affirme any such thinge in expresse termes, we should be farre enough from denying it; nay wee doe maynteyne it, not only as farre as they doe, but much farther. Where the Synod of Dort doth commaunde every one to believe that he is elected unto life, I knowe not. Only I have read lately such a thing objected unto us, as out of the particular opinion of Zanchy and Bucer. Yet they deliver this only of Christians, who are such as believe in Christ, and for whom they make no question (I trowe) but that Christ dyed; so that the congruitie herin is accurate without all colour of contradiction. And yet if it should proove to be contradictious the one unto the other; I never observed such a condition to be taxed for ficklenes in the embracers of such opinions, till nowe. Ficklenes is shewed in changing from one opinion to another, not in holding the same opinions still, albeit some one perhaps may seem in the judgment of some malevalent adversaries, contradictions unto the other. Yet Zanchy who sayth every one is bound to believe (speaking of Christians) that he is elected unto life; was never knowne to affirme that every one is bound to believe that he is elected to faith, and regeneration. Now aeternall life we knowe is ordeyned by God to be the portion of men, not whether they believe or no; whether they persevere in faith, holines and repentance or no; but only of such as believe, repent, and are studious of good workes; for it is ordeyned to be bestowed on men by way of reward for their faith, repentance, and good workes.
And will any Arminian deny but that every one that heares the Gospell (whether he believe or no) is bound to believe that aeternall life shall be his portion in case he believe, repent, and be given to exercise good workes? Now albeit this Author be for the present upon the pinne of disparaging our doctrine as utterly unsufficient for consolation to an afflicted soule, yet he spares not, as it were, in the same breath to cry downe our doctrine as touching perseverance in the state of grace, and holde up the Arminian Tenet as touching the Apostacye of Gods Saints; as if their doctrine in this particular were more seasonable for consolation then ours.
The sinnes of David were very foule, adultery and murther; yet Bertius that zelous maynteyner of the Apostacye of Gods Saints,Psalm. 51. will not say that David by these foule sinnes did expell the holy Spirit out of his heart, and that propter graves causas. And in deede the Scripture teacheth us that albeit David prayed, in his paenitentiall Psalme conceaved in reference to those sinnes, that God would restore him to the joy of his salvation; yet he prayes not that God would restore him to his Spirit, but rather that he would not take away his Spirit from him. And Peter sinned fouly, and shamfully in denying his master with execrations, and oathes, and that as it were before his Masters face; yet our Saviour had tolde him before, that he had prayed for him that his faith should not faile.
And we knowe what promise the Lord made to David, Psal. 89.30. If his Children forsake my law, and walke not in my judgements, 31. If they breake my statutes, and keepe not my commandements 32. Then will I visite their transgression with the rod, and their iniquitie with strokes, 33. Yet my loving kindnesse will I not take from him, neither will I falsifie my truth.
The scripture, this Author sayth, denyes this doctrine of ours, as a thing most false in like termes, that is in expresse termes. But he quotes no place, referres to none, nor so much as intimates any such place, where this, which he pretends should be delivered in expresse termes.
Yet to the contrary, Matth. 24.24. our Saviour setting downe the efficacy of false Prophets in the seducing of many, expresseth it in this māner, so that if it were possible, they shold deceave the very elect; plainly signifying, that it was a thing not possible that the Elect should be seduced; Now, this cannot be understood of the elect, as yet unregenerate; for in the state of nature, who s…th not that they are obnoxious to the same errours, whereto others are?
And Iohn the 10.29. he plainly gives us to understand, that his she…pe are in the hands of his Father, and that none is able to take them out of his hands; and accordingly S. Peter saith, 1. Pet. 1. that they are kept by the power of God, through faith unto salvation. Yet when we say, that this faith cannot be lost, we deliver it upon supposition of Gods purpose, to mainteyn them in that state of grace, against all the powers of darkenesse;Ier. 32.40. which purpose is manifest by his promise, I will putt my feare in their hearts, that they shall never depart away from me; and accordingly the Apostle promiseth on Gods behalf, that he will perfect the good work he hath begunne in us, Philip. 1.6. that he will not tempt us above our strength, but with the temtation will give an issue, that we may be able to beare it, 1. Cor. 10.13.
Now, albeit their opposite doctrine of the Apostacy of Saints, savoureth of no consolatory nature, yet to spitt his poyson against that also, though out of season in this place, he hath some what else to obj…ct against that, as namely, that it overthrowes the ministry of preaching, which consists in exhortations by promises and threatnings, which can no longer be meanes to doe any good worke, if so be, the good work be wrought by the immediate operation of the Holy Ghost; as it hath beene above sayd; & indeed this coms in here, as it were against the hayre, first, considering that we are now upon the point of consolation; Now, I presume no Arminian will say, that their doctrine, as touching the Apostacy of Saints is to be magnified, as a very comfortable Doctrine.
Secondly, whether good workes are wrought by the immediate operation of the Holy Ghost, is nothing to the present purpose; For that he avoucheth is this, that the doctrine of perseverance overthrowes the ministry of preaching; not that immediate working of perseverance by the Holy Ghost, overthrowes the ministry of preaching: yet if this were the present assertion of this Author, I have already sufficiently disproved it before. …f his vineyard of red Wine, the Lord professeth, that he is the keeper of it;Esa. 27.2. and that he watereth it night and day. God keepes it, and waters it, and by watering it, he keepes it; Can any sober man devise any sober opposition betweene these? Yet he can keepe it without the preaching of the word, and where that is is wanting, the Lord is able to keepe it, and will keepe it. And where these meanes are most rife, yet this hinders not the immediate operation of the Holy Ghost unto every good work, as I have shewed. For notwithstanding all exhortations backt with promises and threatnings, the will for all this is left at liberty, to obey, or disobey; but God by his Spirit doth immediately worke the will, to obey the ministery of the word; He is brayne sicke with errour, that seeth not how the preaching of the word nothing hinders the immediate operation of the Spirit of God, in working the will to assent and yeelde obedience thereunto.
He saith, there is not to be found in all the Scripture any one promise of such a perseverance in faith, as the Synod intimates; yet is it possible that he should be so ignorant as not to knowe that many passages of holy Scripture are alleaged to confirme this, and that in the very Acts of that Synod? but this Author, being of a comicall witt, doth not finde himselfe so fitt, as to enter upon a serious encounter. And insteede of deb…litating any one passage of scripture, usually alleaged by our divines for the confirmation of this their Tenet: this judicious Author outfaceth them all blindfold, saying that all exhortations, wherof the scriptures are full, doe directly oppugne the pretended promise.
But we utterly deny this; nay nothing but shamefull inconside…atenes makes this Author so bolde, as by such base pretences (which were exploded in the dayes of Austin by himselfe, and others in their disputes against the Pelagians) to cry downe the truth of God. For he considers not that as God workes men to perseverance; so it is fitt he should worke them hereunto in such manner, as is agreeable to their natures; Now, this is by admonition and exhortation. God promised Paul, that he would give him freely all that sailed with him, Act. 27.24. Yet this hindred not Pauls exhortation to the Centurion, to stay the marriners in the shippe, saying: except these abide in the ship, ye cannot be safe, v. 31.
And what an absurd thing is it, to conceave that by begetting feare through admonitions, we overthrow the promise, when the promise it selfe is not accomplished but by this feare, as Ier. 31, 40. I will putt my feare in their hearts, that they shall never depart away from me; For God that he may beate presumption out of us, and teach us to depend on him, that so we may give him alone the glory of our preservation, will have us sensible of our owne weaknesse and feare thereupon; and therefore exhorts us expressely to worke out our salvation with feare and trembling. Philipp. 2.13. That so all our confidence may be in God, and none in our selves; and thus he leades us along in all the Holy wayes thereof unto salvation, to witt, with confidence in him, but with no confidence in our selves, but rather with feare and trembling in respect of our selves.
The promise saith not, there is no cause of feare, in respect of our selves, but rather overcomes those feares, by calling us, to lift up our eyes, towards our maker; that so we may be a people, saved by the Lord, he being the shield of our strēgth a sword of our glory, we feare unto the Lord, Hos. 3. last, that is come flying with feare and trembling unto him, and Hos. 11.10. They shall walke after the Lord, he shall roare like a Lyon: When he shall roare, then the Children of the West shall feare, trepidabunt, that is, festinabunt, trepide ad dominum.
Be it that the danger cannot happen, by vertue of Gods ordinance; yet if God hath ordeyned that it shall not happen, by meanes of our fearing it, out of the sense of our owne impotency to guard our selves from it, & thereupon are stirred up, to make the Lord our strength, whose grace we know is sufficient for us, are we foolish in fearing it, when our feare makes us fly and cleave to God, who alone can, and hereupon will preserve us from it?
Nothing is to be done by us, to keepe the Heavens from falling, but something is to be done by us, to keep us from falling, & that something in part is to feare least we fall▪ The heavens shall one day passe away, and Gods covenant with day and night, shalbe at an end; but Gods covenant for the perseverance of his Saints, shall never be at an end, onelyonly a time shall come when perfect love shall supply the place of feare, in our fruition of God, which shall be everlasting.