The Doctrine of the Synod of Dort, Treatise · Part 3 · Section 2
Sect. 2.The second Section.
Treat.THerupon our consolator (instructed in the Schoole of Dort) will alleage unto him, the judgment of charitie, which praesumeth well of every one, seing that God doth as litle reveale the decree of reprobation, as that of election.
But this patient will not there finde the least assurance, and that for many reasons. 1. First because this judgment of chariti… which presumeth well, if a man apply it generally unto all, doth necessarily proove false.
The comforter not daring to mainteyne these two propositions together; that Christ dyed for all men, and that he dyed for a very small number. 2. Secondly the judgment of charitie ha…h never any place, when we must have the certitude of faith to believe or doe any thing with a good conscience. 3. Thirdly the judgment of charity extends it selfe no farther then to the suppressing of sinister opinions and suspicions too lightly conceaved against ones neighbour, whose infirmities it commands us to conceale, without preaching any falshood to him; When I see any one p…esent himselfe at the table of the Lord, in the judgment of charity, I thinke him to be prepared as he ought, seing nothing to the contrary. But that they who are thus well p…epared doe the…e participate to their soules healthe; this I believe with the judgment of faith, which suffereth nothing that is, or may be, to be false. So likewise when I see a sicke man which is giving up the Gh…st calling upon Iesus Christ, I believe in charity that he dyed a Christian. But that God makes them happy who depart in the true faith of our Lord and Saviour, this I believe with the certitude of faith, and in such a manner as it is impossible for me to be deceaved, which yet notwithstanding both may, and often doth happen in the judgment of charitie.
In a word, the judgment of charitie hath no place, but in those thinges only, that are betweene man and man. But when there is a question of the divine promises, which have their foundation in divine tru…h, there is then required a certitude of faith, wherin there is nothing to be found that is eyther false or doubtfull. If every one should say, we should presume every one to be of the number of the elect, untill he appeare to be the contrary; the patient will answeare, that by outward appearence we can knowe nothing, eyther of election or reprobation even by the judgment of the two Synods. And that therfore it is not sufficient to presume, but that allso we must have a full and perfect assurance that Christ dyed for him, whom we goe about to comfort, which assurance is not to be found in the doctrine authorised at Dort, seing it denyeth that Christ dyed for all men.
This Author may proove a valiant champion, and a…t…yne to very great atchievements upon his enemies; when he prescribes unto his adversaries how they shall strike; yet this is his course all along. And I commend his wi…t more then his valour in this; for he were a madde man if he would prompt his antagonist to strike where he is not able to ward; Now, his former argument I have allready answered without taking any such course as to flye to the judgement of charitie.
I have clearly showed, how that, according to this Authors owne grounds of consolation, we are sufficiently provided to minister a word of comfort to an afflicted soule, as well as he. For he confesseth, that the benefite of Christs death (the onelyonly ground of consolation, as he saith) is actually applyable to none but such as rely on Christ by a true and lively faith. Now, in this case we can assure, not onelyonly of the favour of God for the present, but also of finall perseverance therein, & of election, & of salvation by our doctrine. Wherof they can assure none by the tenor of their doctrine.
Indeed, if a man hath no faith at all any more then a Turk & Saracen, we cannot assure him of his election any more then we can assure a Tu…k or Tartar thereof; nor any Arminian eyther, I think. But suppose a Christian in profession is notwithstanding voyde of all true faith, can such a one be assured of the favour of God to the pardoning of his sins, and to the saving of his soule, by any Arminian? I trowe no Arminian can or will undertake, to assure any man hereof without faith. Yet we may be bold to say, that albeit he hath not faith to day, notwithstanding he may have in good time, and that there is no cause to conceave himself to be a reprobate. We doe not say, that he who hath no faith, is in the judgement of charitie to be conceaved to have faith. But looke what evidence we have of a mans faith, in the judgment of charitie, the same evidence we have of his election in the judgement of charitie. For the Apostle doth clearly conclude the election of the Thessalonians, by his observation of their faith, &c. 1 Thes. 1.1, 3.4, and 2. Thes. 2.13. Let us consider in this aliene discourse of his, proceeding from his own mere fiction, how well he overthrowes that which himself alone hath builded, as it were castles in the ayre. First, he saith, this judgement of charitie, which presumeth well, if a man apply it generally unto all, doth necessarily proove false. I wonder, he seeth not how this prooveth directly against himself; for hath he no… formally signified, that the number of the reprobats, being farre greater then the number of the elect, therefore a man hath just cause to suspect, that he belongs to the greater number rather then to the l…ss…? which applyed to all, must evince, that all & every one must suspect themselves, they are reprobates rather then elect, as if there were none elect at all. Now, looke what way he makes the…hence, to gett out for himself, the same way will serve our turnes, to answer this argumtnt also. For, we speake of comforting this or that particular person; we have nothing to doe with all men throughout the world.
Then againe, we are conversant in the comforting of an afflicted Christian; And affliction of soule for sinne, is usually as the panges of childbirth, whereby many a one comes to be brought forth into the world of grace Now, without the Church there are enough, to make up, & complete the number of reprobates, not to speake of profane persons within the bosome of the Church, who goe on in their sinfull courses, without all remorse of conscience. And whereas he tells us, we da…e not maintaine these two propositions together, 1. that Christ dyed for all men, 2. and that he dyed for a very small number. First, observe his retrograde motion; For at the first he manifested that the consolatiō, arising by Christs dying for us, is applyable to none but such as beleeve; And we deny not, but that abundance of consolation in Christs death, is derivable to all them that beleeve; Now, he goes backe, and treates of the consolation, arising from Christs death unto all, whether they beleeve or no; as if every one were to be comforted in Christs death, for as much as Christ dyed for all and every one by their doctrine; which is apparently to minister no more comfort to a Christian by Christs death then to a Canniball.
Secondly as touching those two propositions we can, and doe maynteyne them in a better manner then they; forasmuch as we deliver the truth clearly, and distinctly on our parts, but they most confusedly, as if they were the sonnes of confusion.
For as touching the benefite of pardon of sinne, and salvation procured by Christs death, we say that Christ dyed to procure these for all, and every one, but how? Not absolutely; for then all and every one should be saved; but conditionally, to witt, upon condition of faith; so that if all and every one should believe in Christ, all and every one shoulde be saved. But as for faith it selfe, we say Christ merited this allso, (which the Arminians expressely deny Examen censurae. pag. 59.) not conditionally, for if so, then should grace be given according unto mens workes which was condemned in the Synod of Palestine above 1200. yeares agoe; and all along condemned in the Church of God for mere Pelagianisme, therfore he merited this absolutely, not for all and every one; for then all and every one should believe, and consequently all and every one should be saved; therfore he merited this only for some; and who can these some be, but Gods elect?
And if it appeare that but a small number believe and persevere in true faith, it is manifest in the issue, that but fewe are saved, and that albeit Christ dyed to save all and every one conditionally, yet he died to merit faith for a very fewe. Now what is become of this Authors ridle, and the pretended contradiction betweene these two propositions? I come to his second argument.
Be it so, that the judgment of charitie never hath place, when we must have the cer…i…ude of faith to believe or doe any thing with a good conscience; but say I, this is nothing to the case we speake of. For what? is it required of every man, to believe concerning himselfe or concerning his brother, that he is an elect of God? Is this the Arminian Tenet? A man borne in the Church, and making profession of the Gospell, we are bound to conceave to have true faith (and consequently to be an elect of God) if we knowe nothing to the contrary;1. Cor. 13. 1 Thess. 1.3.4. this I say is required in the way of charitie, whose propertie it is to interpret all things to the best; so did Paul conceave of the Thessalonians, and by the leaves of their profession, we must judge them to be plants of the Lords planting, so long as we have no just cause to thinke the contrary. To the third, be it so, that the judgment of charitie extendes it selfe no farther then to the suppressing of sinister opinions and suspicions, too lightly conceaved against our neighbour; it is well for us that it extends so farre; therfore without just cause we must not conceave otherwise of them then that they are in the state of grace, and consequently that they are elect. And no other kinde of certitude is required in the case we treate of; so that this Author caryeth himselfe miserably extravagant in his very extravagancyes.
And as for an afflicted soule, we have reason to conceave better of him then of civill Christians, for as much as his state is not so obnoxious to hypocrisie, as is the condition of Christians, who are nothing exercised with the terrors of God, and with the affrightments of a tender conscience.
Be it so that it hath course only betweene man and man, this judgment of charitie; such is the case we treate of; For as for the afflicted soule, we doe not say that in the judgment of charitie he is bound to conceave that he is an elect of God, any farther then he hath cause to conceave that he is in the state of faith. But we come to the application which he makes herof to divine promises; Now we willingly professe that divine promises are to be believed by certentie of faith, we doe not say, nor I presume was ever any of our divines knowne to say, that the truth of divine promises was to be believed by the judgment of charitie. Whosoever believes shall be saved, we apprehende this by certeintie of faith, not out of any judgment of charitie, what a wilde race doth this Author runne in his roaving discourse?
We will be bolde to affirm, that every one is to believe that he is of the number of Gods elect, so farre forth as he knowes himselfe to have faith in Christ; which as it is a gift of God Philip. 1.29. & Eph. 2.8. so God giveth us his Spirit by the hearing of faith, that we may knowe those things that are given to us of God, 1. Cor. 2.12. But this, to witt, whether a man hath true faith or no, though it be knowne to him that hath it, yet is it not knowne to others, any otherwise then by the judgment of charitie. Yet Paul was confident of the truth of the Thessalonians faith, and consequently of their election, 1. Thess. 1.3.4. and 2. Thess. 2.13. It is untrue that we must have a sufficient assurance that Christ dyed to procure pardon of sin, and salvation of soule absolutely for him, whom we goe about to comfort; it is enough that Christ dyed to procure these benefites for him condi…ionally, to witt, in case he believe and repent; and of this we have a most sufficient assurance. But these disputers, like owles, fly abroade only in the night of darknes and confusion; but let the light of distinction come, and then tis time to hide themselves in their close harbours for shame.
But over and above we can treate with our Patiens about Christs dying not only to procure pardon of sinne, and salvation of soule conditionally, to witt, in case they believe and repent; but allso for procuring the gift of faith, and repentance for them allso; wherof we have the better hope when we consider their afflicted condition; this being Gods usuall course to transforme them into the image of Christ crucyfyed first, then rising from the dead; by making them to feele the fellowshippe of Christs passions,Philip. 3. and the power of his resurrection. Now this way of consolation is quite out of the Arminians element.