The Middle Way in Election and Redemption, Part 2
Of Redemption.
I Do not remember any thing in St. Auguſtin that is peculiar about this Doctrine: Only I take notice from ſeveral paſſages, that he goes ſtill the Narrow Way: That the Elect only are redeemed: That none but thoſe who are brought into the Church, by receiving all her Articles, and being Baptized, can be of that Number. That no Heathen, no Heretick, no Separatiſt from the Church, no Donatiſt, no Infant, though of Believing Parents, that dies unbaptized, can be saved. I muſt confeſs here I am not of the mind with this Father. And, as I apprehend, that Juſtine Martyr, and ſome ſuch Ancients, who were Philoſophers as well as Chriſtians, have ſpoken more nobly than thus: So do I think that he goes not here the way of the Scriptures. There is the univerſal Grace of God; and ſpecial Grace of God, I count, held forth therein: and both conſiſtent with one another. When Chriſt ſayes, He came to ſave the World, that The Father ſo loved the World, as to give his Son, That he taſted Death for every Man, and the like; let not any think, but the Grace of Redemption doth concern all the World: And when we yet maintain ſpecial Grace with this, let not any confine the ſame to this or that Sort or Sect of Religion, but let him judge rather, that the Elect are ſcattered throughout the Earth; and it is God alone knows who are his. There is the univerſal Grace of Origen, that all at laſt ſhall be ſaved, of Pelagius, of Arminius. There is alſo gratia univerſalis aqualis & praecedanea, of John Camero; we are not bound to maintain either of theſe: but there is Gratia univerſalis ſimpliciter, which if we maintain not, we muſt leave our Preaching, and the Goſpel. The Followers of Truth and Mediocrity will be afraid to hold any other univerſal Grace, but ſuch as I ſuppoſe St. Ambroſe holds in his Books, De vocatione Gentium; that will agree well with the ſpecial Grace alſo and Election of St. Auguſtine; that is, ſuch only, I count, as may juſtly lay the blame of mans Sin and his Deſtruction, altogether on himſelf, when it gives the whole Glory of his Salvation unto God. They that obſerve lying vanityes, for ſake their own mercy.
For my proceeding on this point, it is not ſutable to my purpoſe to be critical upon any words in the original Languages that Redemption is expreſſed by: or, to pretend to curioſity in the Laws and Cuſtoms of the Jews or other nations about Redemption at large, which might be alluded to: I will rather leave this Note in my way, that, as the curious oftentimes are leaſt apt for plain things, ſo muſt I ſay, that whatſoever notion is offered upon this or any other head of Divinity by any, who perhaps are of more exquiſite learning and ſearch in ſome things than others are, if when they are ſufficiently declared, they are not apprehenſible by common and ordinary people as well as themſelves, I do account them little worth in the Chriſtina Religion. They were plain men who at firſt Preached the Goſpel, and they were plain men for whoſe ſake it was Preached, and is Written. When I ſee evidently that there muſt goe more skill to the finding ſuch or ſuch things out, more learning, ſubtil diſtinction, and wit, that, I beleeve, any of the Apoſtles if they were living ever had, I cannot but think preſently, There is none of Chriſts diſciples would have delivered this, and it matters not my ſalvation whether it be ſo or not.
Neither do I entend a Common place upon this, or other of the Heads which I treat on, but an Exercitation onelyonly, in order to my particular deſign: you muſt not expect any more. There is one thing then I account here to be mainly of neceſſity or moment; and that is, the underſtanding our Redemption by Jeſus Chriſt but ſo, as that we may be ſolidly able to fix upon what that is which indeed accrewes to man from it, or which we may avouch for the immediate and uncontrolable fruit, or benefit, to us by it. I will not therefore make many words. The Redemption of man by Chriſt, I humbly conceive, does lye chiefly in this, The delivery of him from the Law as it was a Covenant of works, that is requiring of him ſuch conditions as he is not now in his faln eſtate ever able to perform; and ſo muſt inevitably periſh, if he were not delivered from it. When the fulneſs of time was come (ſayes the Apoſtle) God ſent his Son, made under the Law. &c. The Law as given to the Jews was a repreſentative of the Law of Nature or Covenant of Works: and in Chriſts redeeming the Jewes from it as given by Moſes, he does redeem the World from that covenant which it repreſented, and there, I ſay, does lye the cheif point of our Redemption. That very thing then, or that great immediate effect or benefit which accrewes to man from Chriſts dying for him, is his having other terms procured upon which he may be juſtified and ſaved, than thoſe which by the Covenant of nature were due from him to obtain that end. For, God ſo loved the World that he gave his onelyonly begotten ſon that whoſoever beleeveth in him ſhould not periſh but have everlaſting life. What is the immediate end here of God's giving his Son, That muſt be the Immediate fruit of Chriſts coming, dying, and redeeming the World. And what is that, but that Whoſoever beleeveth in him, may not periſh? That is, The delivery of him from the law of Works, and bringing him under the Covenant or law of Faith, that, upon the performance only hereof (who could not have it elſe without perfect doing) he may obtain everlaſting life. And whether this favour of Chriſts procuring new terms upon which man may be ſaved does belong to the Elect only, or to all the world, there will need no more but to ask, To whom the Goſpel is to be preached, to decide that queſtion.
It is true, that the freedom of the Jewes from the Moſaical law; the breaking down the partition-wall thereby for the Gentiles to be incorporated into one Church viſible; and a power in Chriſt himſelf to diſpenſe all aſſiſtances neceſſary to both for their obedience to the Goſpel; as alſo a diſcharge of mankind from damnation for Adams ſin onelyonly, are fruits of Chriſts death, which may be ſaid too, immediate and univerſal: but the great benefit which indeed comprehends theſe and the like in it, and appeares ſo notorious in the whole New Teſtament, is, The reconciliation of the world unto God by his death or Redemption. And what elſe ſuch a reconciliation can eminently conſiſtin, but that I have named, I leave to the underſtanding to give judgment.
Neither are we to forget that our Redemption in Scripture is ſaid to be from Sin, and the Devil, as well as from the Law; for the one is the Foundation of the other. When man fell from God, the Devil obtained a right and dominion over him. This was not a right as Lord, and Proprietour, but as Goaler and Executioner; that is, by vertue of that ſentence which the Law as the Covenant of works paſſed on him. When Chriſt then by his Satisfaction to the Juſtice of God, did put an end to that Covenant; this Right which the Devil held thereby, muſt ceaſe with it. In the Ceſſation of this Right; As the Slave who is redeemed from his ſlavery, is redeemed alſo from the work which he lives in as a Slave: So muſt all Mankind be redeemed from ſin; only this Redemption muſt be diſtinguiſhed, in regard of Title, and in regard of Poſſeſſion. It follows not becauſe the World lies in Wickedneſs, and the Prince of the Air ſtill rules in the Children of Diſobedience; that Chriſt hath not done His part in their Redemption: No, while the Law which held them under an impoſſible Duty (that is, the Law of Sin and Condemnation) is taken off, and the New Law is ſuch, as every one is capable to perform the Terms of it, if he will: It is not for want of Right to come out of this ſlavery; it is not for want of Power; but it is becauſe they are not willing to come out of it, becauſe they love their ſins; that the Devil keeps them ſtill in Poſſeſſion. Even as the Hebrew Servant, when the Jubile came; if he ſaid, he loved his Maſter, and would not go out free, he was to have his Ears boared to the Door-poſts of the Houſe, and remain his Slave for ever. There is a double work, therefore, Chriſt has to do as our Lord-Redeemer. The one is to procure Deliverance if we are willing; that is, our Redemption in regard of Title: And the other is, To make us Willing, which is, to put us alſo in Poſſeſſion. The one of theſe is that which is properly the work of our Redemption, and Univerſal: The other is peculiar to the Elect, and hath another name in Scripture; that is, our Vocation, Effectual Calling, or Converſion. Unleſs when this Poſſeſſion comes to be perfectly compleat, that is, at Death; and then it is again called the Day of Redemption. Whom he did predeſtinate (ſaith the Apoſtle) them he alſo called; and whom he called, them he alſo juſtified: And whom he juſtified, them he alſo glorified. If Redemption were not of a larger extent than Election, Vocation, Juſtification, and Glory, then would the Apoſtle have ſaid; Whom he did predeſtinate, he redeemed: And whom he redeemed, he called. But when we find no ſuch Link in this Chain, it is a convincing Argument to my underſtanding, for the Ʋniverſalitie of Redemption.
It is ſaid of Chriſt, that he is the Saviour of the world; eſpecially of his own body. In that Sentence we have both univerſal and ſpecial Grace together; and the one is Applicatory, not Deſtructive to the other. The Redemption of Chriſt is univerſal: The Grace whereby a Man ſavingly believes, and repents, and ſo becomes one of his Body, is ſpecial, and belongs to Election. The Death of Chriſt may be conſidered, as it redounds to the purchaſing Remiſſion of Sin and Salvation upon condition; or, as it redounds to the purchaſing the Condition for Remiſſion and Salvation. In the firſt ſenſe, Chriſts Redemption and Grace of the Goſpel is univerſal; Doctor Twiſſe, and the like Divines, will ſay twenty times over: In the ſecond ſenſe, they will have it for his Elect only. For my own part, I muſt go from them here, and account, That the work of Chriſts Redemption and whole Mediation upon Earth, does terminate in the former conſideration. The buſineſs of a Mediatour between parties, does lie in this, To bring them to ſome New terms, wherein they may be agreed when they were at odds before. The buſineſs of Chriſts Mediation, Redemption, Reconciliation, Propitiation, Satisfaction; or whatſoever word out of Scripture, or Orthodox Writers is uſed, does lie, I account, in this altogether, That he hath taken that courſe with the Father, that he ſhall not deal with the world according to the Covenant of our Creation; which requires ſuch terms, as no Man now thereby can be juſtified or ſaved; but according to the Covenant of Grace, which is ſuch, that whoſoever he be, that truſting in his Mercy and Goodneſs through Chriſt, does repent, and walk ſincerely before him; though imperfectly, ſhall be Pardoned, Accepted, and Saved, and yet he be Righteous in ſo doing. This I ſay, is the res ipſa, (as I take it) the thing it ſelf, intended in all theſe ſorts of words, with the connotations only of the modus alſo, the mode or qualification thereof, according to ſuch ſeveral Expreſſions.
Here then appears a Truth (as it ſeems at leaſt) very agreeable to my Reaſon; and will be found as Conſonant perhaps to the Judicious, with the Scripture; that the Merit, or Purchaſe of Chriſt's Death, or the Price he laid down for our Redemption, was not offered to the Father, to procure of Him, that he ſhould give Faith and Repentance to any; but that he ſhould give Remiſſion to thoſe that Repent, and Salvation to thoſe that believe on him. I humbly offer you theſe Reaſons:
1. The holding otherwiſe than thus, does make Chriſt's Redemption a double thing; one thing for one man, and another thing for another: If ſhall be procuring Salvation for Judas, if he repent; and it ſhall be the procuring Repentance for Peter, that he may be ſaved.
2. It goes quite againſt the hair to reaſon, that Chriſt ſhould procure the Benefit upon Condition, and only on Condition, and not otherwiſe; and yet that he ſhould procure alſo the Performance. To what purpoſe do we make ſuch a Labour about as this? Why do you not ſay, He purchaſed the Benefit rather free altogether without condition?
3. If our Believing, and Repenting, be alſo purchaſed, then is there nothing in Man's Salvation but of Purchaſe; and we ſhall be beholding to Chriſt for all, and to God for nothing. But if we are beholding to Chriſt for his Purchaſe, that Salvation may be had if we repent, and to God for this Repenting; then do we ſee, how highly Both are to be magnified for the Contrivance.
4. The Death and Redemption of Chriſt is for All, for every man; for our ſins, for the world's. Diſtinctions to anſwer this, are but Evaſions. But if Faith and Repentance be the purchaſe of Chriſts Death or Redemption, then cannot his Death and Redemption be univerſal, according to ſo many Scriptures. Let me double this, and add alſo, that the Purchaſe, or Redemption of Chriſt being univerſal certainly, as it is in Scripture, if by his Death he had procured the Condition, as well as the Covenant, and abatement of Terms, then muſt all Men Actually have been ſaved. I have one Reaſon yet more to offer; which is. That the want of knowing this, is I take it, the great Stumbling-block, or Temptation to our Divines, in the receiving univerſal Grace, to caſt ſpecial Grace quite off; when they ſhould learn the true Mediocrity of reconciling both theſe together, according to the Scriptures.
When the Arminian then argues here, Chriſt hath died for All and Every man and that is not to be put off with the genera ſingulorum, or, the Gentiles as well as the Jewes: therefore the grace of God is univerſal for all and every one to repent and beleeve that they may be ſaved. I anſwer, this is manifeſtly inconſequent, becauſe it is true that what Chriſt hath done by way of Redemption is univerſal, and belongs to all the World, and every man alike, which is terminated in procuring theſe terms to be offered to the World for ſalvation. But as for mans belief, repentance, ſincere obedience, which are the terms, they come directly and immediately otherwiſe, not from the grace of Redemption, nor from the fountain of mans free will with them, but from the grace of Election. God gives us his Son, and he gives us his Spirit. His ſending his Son is one thing, and his ſending his Spirit another. The work of drawing perſons to Chriſt, I do obſerve, is attributed to the Father and the Spirit, becauſe this is Peculiar: when the work which is attributed to Chriſt in diſtinction to them, is Generall to all mankind. He ſent his Son to purchaſe ſalvation, if we Beleeve: he ſends his Spirit to work that faith and repentance in us that we may be ſaved. In the one does lye the myſtery of our Redemption, in the other, I ſay, the myſtery of Election. Let it be true on one hand that Chriſt by his Redemption hath indeed procured no more for Paul and Peter, than for Judas and the reprobate, and ſo the honour of his Redemption be kept up with the Arminian to the height they contend for it: Yet may it be true, I hope likewiſe, on the other hand, that the grace of God towards Peter and Paul was more in giving them ſaving faith and repentance, than to Judas or the reprobate, and ſo the doctrine of Speciall Grace and Election need not neither be diſcarded.
For caution, There is the Direct, and Collateral iſſue (if I may ſo ſpeak) of Chriſts merit, purchaſe or death. It is certain that the Lord Jeſus may be ſaid by his death and merit to have procured his own exaltation, and as he is become thereby the Diſpenſatour of thoſe treaſures that are in his Fathers Eection, ſo repentance or faith in a collateral way may be accounted to iſſue from thence. Whom God hath exalted to be a Prince to give repentance, as well as be a Saviour, to procure remiſſion to Iſrael. But repentance, faith perſeverance, or the condition which God requires of us, and not of Chriſt, in the buſineſs of our ſalvation, does not flow to us directly from, or is no direct and immediate fruit of, his Death or Redemption. I know moreover the Scripture tells us that we are bleſſed with all ſpiritual bleſſings in him: But that may be true I hope, though ſome of thoſe bleſſings only are the purchaſe of his death, and others the effect of his Interceſſion: or ſome the fruit of his Purchaſing, others the effect of his Adminiſtring of the new Covenant.
This is certain, the Spirit is the Authour of our faith, repentance, all grace: but the Spirit is obtained by vertue of Chriſts interceſſion. I will pray the Father, and he will ſend the Comforter. I offer you one argument. The Spirit proceeds not from the Son alone but from the Father and Son. The miſſion or giving of the Spirit therefore cannot be the effect of our Redemption which is peculiar to the Son, and belongs to all the World: but is the fruit or off ſpring of our Election. It is true, we come in the name of Chriſt to ask his Spirit, and grace, that is, we ask it through Chriſts merits: but there is the merits of his Perſon, as well as the merits of his Death; & it is one thing to be the Propitiation for our ſins, and another to be alſo our Advocate with the Father. This is that I will pitch upon, that we are not ſo to attribute all things to his Oblation, as to make any other part, or parts of his Mediator-ſhip, more then needs.
There is a diſtinction the Scripture makes of Chriſt in the Fleſh and in the Spirit. He was of the ſeed of David according to the the fleſh, and declared to be the ſon of God according to the Spirit, in his Reſurrection from the dead, and in his living ever to make interceſſion for us. What he did for man in the fleſh I account he did for all mankind, for he took not on him the fleſh of David onelyonly and the elect, but of all man-kind, or of human nature: but what he does in the Spirit, that may be peculiar (in ſome points at leaſt) onelyonly to his elect. Hence it is, that when he tells us he Laid down his life for the World, yet I pray ſayes he not for the World, but for thoſe thou haſt given me out of the World. The prayer of Chriſt is a part of his interceſſion, which is Diſtinct from his oblation, and it is no argument from his not Praying for the World, that therefore he Died not for it. If ye being evil know how to give good gifts unto your children, how much more ſhall your heavenly Father give his holy Spirit to them that ask him. God hath given his Son to thoſe that never ask him, even to the whole World: but he gives the Spirit of the Son only to his Children, even to ſuch as can cry Abba Father, when they have received it. I will pray the Father and he ſhall give you another Comforter, even the Spirit of truth, whom the World cannot receive. When he prayes not for the world, that he prayes for is the Spirit, and the Spirit which works grace in the heart whereby we are ſanctified, and perſeverance to bring us to glory, is peculiar to thoſe whom God does give to Chriſt, and of whom Chriſt can ſay, For they are thine, and all mine are thine, and thine are mine, and I am glorified in them.
You may ſay, on the one hand, If it be no more which Chriſt hath purchaſed for Peter then for all, then Peter might periſh for all Chriſts Purhcaſe. I anſwer, you may ſay ſo, and without ignominy to his Redemption, provided you know alſo that the Election of God and Chriſts Prayer will provided for Peter that further which it provides not for all, and Jeſus Chriſt when he hath made his purchaſe, is the Executor of Gods Election. On the other hand it may be ſaid, But to what purpoſe is this Redemption univerſal when none but thoſe that perform the condition are ſaved? I anſwer, it is therefore univerſal, that none of thoſe who performe the condition may miſſe of Salvation. As alſo, that though it be all one to him that does not perform the ſame, in regard of the event, as if he was not all Redeemed: Yet it is not all one as to God, and the Verity of Scripture, and his Judgment according to it. The Scripture ſayes often, Chriſt Dyed for All; and that God will Judge the World according to this Goſpel. He that belives, ſhall be ſaved, he that believeth not, ſhall be damned; the Foundation whereof is Chriſts Death, which muſt reach ſo far, as to make this good. And who knows not, that the very buſineſs of our whole Religion, does depend upon the Eſtabliſhment of the Verity of the Holy Scriptures?
I muſt confeſs, I ſhould moſt willingly hearken to any, that could make Chriſts Death more Advantagious; and when his purchaſe hath procured Faith and Repentance to no body, but Remiſſion and Salvation to All, upon their Faith and Repentance, if they are willing to ſay, that there is ſufficient Grace alſo purchaſed for the World, that all, and every one ſhould Repent and Believe, and apply that Redemption; I am indifferent to the uſe of their Thoughts: But if when I rather grant a univerſal Power, ariſing from Chriſts purchaſe, not as a direct fruite of his Death, but as a conſequential Event (N.B.) from the Abatement only of the terms; that God is not wanting to any in neceſſariis, and conſequently, that all men have ſufficient Light, Spirit, Grace, or Power, to be ſaved, if they will: Yet ſo long as we cannot deny him, but he may abound in gratuitis, and to give the Will and Deed it ſelf, is more than to give Power, (as to have given to Adam the Ipſum velle, had been more, and a gratuitum wherein he might have abounded, if he had pleaſed, than in giving him only Poſſe velle) I cannot ſee by any means, but when Chriſts Death is made univerſal, the Fathers Election muſt be left ſtill, Per modum decreti efficaciter operantis, By way of a decree effectually operating, free and abſoute, in regard to the condition of it's Application. If all men have alike the Poſſe velle, The Power to will, and no more, then muſt the reaſon, Why one man Repents, and is Saved, and not another, be reſolved into his own ſelf only, and ſo may and muſt he ſay, it is I, I my ſelf have made the difference, when the Scripture does ſay, Who is it, O man, that hath made thee to differ? But if we allow (as Redemption to be univerſal ſo) a Poſſe velle from general: (I ſay, not a Poſſe velle as to the Covenant of our Creation, but as to the Terms of the Goſpel:) And to the Elect, the Ipſum velle from ſpecial Grace, we ſhall neither have any thing to charge God, nor give occaſion to Mans boaſting. Neither ſhall the condition be held impoſſible; nor when we have performed it, ſhall we rob God of his Glory.
It is pleaded, That unleſs Faith and Repentance does lie in every Man's own Breaſt, Chriſt's purchaſe of Pardon upon that Condition, is but a Mock. I anſwer, To deny that to Believe, and to Repent, does lye in our Power, were indeed, to evacuate Chriſt's Death to All, beſides the Elect: But to ſay, that Faith and Repentance therefore does flow from our own Wills, is another matter. I muſt offer moreover; If Chriſt had purchaſed Faith and Repentance for ſome which All have not, the Reprobate might here have ſomething to ſay, That the Reaſon why he Repented not, as the Elect did, was, becauſe Chriſt purchaſed Repentance for the One, and not for the Other: But if Chriſt hath purchaſed nothing for One, but what he hath purchaſed for All (which directly is true,) then cannot the purchaſe of Chriſt be a Mock to any, ſeeing ſome do reap a real Benefit by it, and if others do not, it muſt be their Own fault. Indeed thoſe Divines, who confound the Bleſſings we have in Chriſt, ſo as to make them All alike the direct Fruits of his Death with no difference, muſt be under ſome manifeſt Prejudice here againſt St. Auguſhine, and his Doctrine. It ſtands not with reaſon, that any thing which is part of Chriſt's Purchaſe, ſhould be peculiar, for how then hath Chriſt dyed for All? That which is of meer Favour, is fit for the Elect; that which is of Purchaſe, ſhould be univerſal, or for All Mankind. If that Grace then, whereby we Believe and Repent, is a Fruit flowing from Chriſt's Death, no otherwiſe than the Covenant it ſelf does, theſe Divines alone muſt ſpeak agreeably, who will allow no other, but that which they call ſufficient, putting all men into an aequi librium, or equal Ballance, between Chooſing and Refuſing, and ſo leaving it upon their own Wills, to make the Difference, Who are ſaved, and who are not ſaved? But to what little purpoſe ſuch Grace as this, is diſtinguiſhed at all from Nature, and into what inconveniences, eſpecially in reference to our Prayers, they muſt be lead that maintain it, I ſhall not be able to ſay preſently. Cur admonemur orare pro inimicis noſtris vtique nolentibus pie vivere, niſi ut Deus in illis operetur & velle? Item cur admonemur petere ut accipiamus, niſi & ab illo fiat quod volumus, a quo factum eſt ut velimus. Again, Cur petitur quod ad noſtram pertinet poteſtatem, ſi Deus non adjuvat veluntatem? Why are we bid to Pray for our Enemies, whoſe Hearts we know are Averſe? Why are we bid to ask any thing which is in our own Power, but that it is God who turns the Will? Auguſtine. Enchir: ad Laur. c. 31. Item De Gra. & alibi paſſim.
It is certain, that St. Auſtine, ſpeaking of what Grace Adam had, and what We have (De correptione & Gratia. c. 11.) does aſcribe the Poſſe permanere ſi vellet, The power of ſtanding if he would unto Grace. Prima gratia quae d…a eſt Adam, eſt qua fit ut habeat homo juſtitiam ſi velit: Secunda ergo plus poteſt, qua etiam fit, ut velit. Again, Poſſe permanere ſi vellet, quia dederat adjutorium per quod poſſet. He could have ſtood if he would, becauſe God vouchſafed help whereby he could. I muſt confeſs, I ſhould have judged it not to be of Grace, that Adam had his Poſſe perſeverare, his ſtrength to perſenere, but of Nature, or his Original Righteouſneſs: And that Grace (which he calls Adjutorium) is proper to our falne Eſtate, for the relieving of Nature. But if it were of Grace, that Adam had the poſſe only, when he had not the velle, then may we aſſert univerſal Grace with the more Authority; while we ſay, that there is a poſſe now in Man falne, as to the performance of the Covenant of Grace, no leſs than in Adam at firſt, as to his keeping the Covenant of Works: when yet the velle, which is of ſpecial Grace, is not vouchſafed.
There may be here indeed, a moſt difficult Demand, and that muſt not be baulked; Whether the Power, which is univerſal, be of Nature or Grace? And I muſt profeſs, it is an Entanglement to my Thoughts, to diſtinguiſh Nature at all, from that Grace which is univerſal. Although for the ſake I ſuppoſe of ſome Texts, which attribute our ſufficiency, our can, our power, as well as our will and deed to God, when they ſay too it is not of our ſelves, Divines do it. There is that Concourſe, or Operation of God with Us, as reaches to the Endowing us with Power: or that which reaches to the Endowing us with the Will. The laſt of theſe only, if I might chooſe, I would have called Grace: Yet ſeeing Divines ſpeak otherwiſe, whether the former alſo, be called Grace or Nature, ſo long as it be held univerſal, I deſire to move no Contention. And you ſee me ſpeak as one indifferent in it.
If we conſult the Schools, we ſhall find them giving as little to the ſtrengh of nature as any others can doe. Nullum initium juſtificationis poteſt fieri ſine gratia, Sive lllud initium ſit cauſa, ſive meritum, condigni aut congrui, ſive impetratio, diſpoſitio, conditio ad quodlibet aliquid, quocun que modo per ſe & ratione ſui, conducens ad juſtificationem. There is nothing that we can doe of our own ſtrengh without grace that is any cauſe, merit, diſpoſition, condition, or occaſion of our juſtification, or the beginning of it. Ruiz. De praedeſtinationis exordio. Trac. 3. Diſp. 17. By juſtification they underſtand in effect regeneration, and they diſtinguiſh of an occaſion which is active or given of men, and paſſive or taken of God. They will allow indeed that what we doe may be a Paſſive occaſion or opportunity to God for the infuſing his grace, which is with them to juſtify us, but no Active. Illae occaſiones perſe, & ratione ſui, nullam Phyſican, nec moralem cauſalitatem exercent, ad obtinendam miſcriocordiam Dei, ſed Deus pro ſua intriuſcca bonitate & Sapientia, ex illis occaſionem accipit. Jb. Diſt. 16 Sec. 2. The ſum is, that whatſoever man does by the ſtrengh of nature, conduces to his effectuall converſion onelyonly (as a removens prohibens) by removing the hindrance which otherwiſe we might put, if we with drew from the means that God hath appointed to obtain his grace. Licet cuim aliquis per motum liberi arbitris divinam gratiam nec promercri nec acquirere poſſit: poteſt tamen ſeipſum impedire ne eam recipiat, ſayes Aquinas. Though a man by the motion of his freewill cannot merit or procure the divine grace: yet can he hinder himſelf from receiving it. They ſaid unto God, Depart from us we deſire not the knowledg of thy ways. Quilibet acius qui a nobis eliciatur per vires naturae ſine anxilio gratiae nihil ad gratiam juſtificantem, nee ad auxiliatricem gratiam inſluit: nihilue conducit aut confert perſe ratione ſui, ſed ſoluwnmodo quaſi cauſa per accidens remonendo prohibens, aut tanquam occaſio & opportunitas paſſiua & a Deo accepta, non ab hominibus data. Jb. Diſt. 20.
Having gon thus far in abaſing the ſtrengh of nature, we ſhall find how they make it up again, with advancing an univerſall. Sufficient grace, by the help of which lever the free will of man ſhall be lifted into the ſame throne, from whence before they threw it down. For when that grace which they ſet up, muſt be ſuch only as gives a next power to beleeve and repent if we will, but leaves the will undetermined and uninclined, and this being Suppoſed to be vouchſafed to all according to the condition they are in, whether Elect or Reprobate alike, it is apparent that mans free will by the cooperation with this grace, or refuſal, is that which begins, or puts by his own juſtification, and cauſequently makes the differenee (in the upſhot) between him that is ſaved, and him that is damned. Supponimus omnibus adultis, nullo excepto, dari auxilia ſufficientia ad ſalutem, & non impedita, ſed ita expedita, ut in poteſtate cujuſque ſit, illis cooperando, ulteriora auxilia obtinere, quanrvis per vires naturae non poſſint obtinere auxilia gratiae. Again, Barbari ignorantiſſimi per interiorem gratiam moventur ad cognoſeendum (non explicite ſed implicite & virtualiter, non certo ſed ſubdubio, non in particulari ſed in univerſali) aliquid ſupernaturale, atque ad illud deſiderandum: Idque ſufficit ut illuſtrationes & inſpirationes ſiut quidditative ſupernaturales & ſufficientes ad juſtificationis initium. Idem ib Diſp. 25. Now what my thoughts are of this, I have offered as I paſs; and more particularly, at the end, upon the firſt Head, of Election. There is univerſal Grace conſiſtent with the Special Grace of Gods Elect: Or inconſiſient with it. The former, I ſhall like to have well explained. The latter, I take to be againſt St. Auguſtine, and the Scriptures. The Grace of God is without, or within us. There is the Love, or Good-will of God to Mankind, who would have All to be ſaved: Our Redemption by Chriſt; The remedyicg Covenant; The Goſpel. This is Grace without, and that ſome Grace there is then ſufficient, and univerſal, that yet hath no Effect on the moſt, is out of doubt. There is moreover, that Grace which lies in the Help, or Aſſiſtance of the Spirit within, and the Fruit of it (Gratia Auxiliatrix, & Infuſa) and this our Divines doe diſtinguiſh into Common and Saving. By Common, they underſtand not the univerſal ſufficient Aſſiſtance of the Schools before, but ſome particular Operation of the Spirit, Effecting ſo much as it is given for, only becauſe thoſe Effects reach no farther than what is Common to the Elect and Reprobate, they call ſuch Help or Grace only Common Grace. Thus far we are ſafe; As for any Grace beſides all this, if there be any, not oppoſing Electing Grace, I ſhall be glad to hear it; but my own mind, I perceive, hangs thus. There is a Power to will or nill, to act or not to act, which is the power of Nature: And there is a Diſpoſition on the Will, being touched by the Holy Spirit, to the doing what is good. Between theſe two, Nature, and Grace, to advance a middle Power, ariſing from an Aſſiſtance ſufficient, preceding Effectual, that is to ſay, To make God by a ſupernatural Help, to produce a New Power, which they call, a next Power, in every man, over and above that Power which we have by Nature (which is the Remote Power, though the Schools mean it not ſo, and which alone will render the Sinner inexcuſable without any other) antecedent to the giving the Will and the Deed, wherein effectual Grace does lie: Even a New Power, I ſay, Supernatural, of Believing, Repenting, or Willing, beſides the Natural, antecedent to Faith, Repentance, or the Will it ſelf: I do not ſee to what purpoſe elſe, if it be not a Device under the Cover of that Name, to advance Free-will, and flap off St. Auguſtine (as I take it to be in the Schooles) it can be made to ſerve. What need is there of Grace, to put the Will only in aequilibrio, which it is in by Nature? If it encines not the Will, and carries the Heart and Life: What ſhall I ſay of it, but as of the Wood of the Vine? Is it meet for any Work? Yet if it be, I refuſe not to hang my Veſſel on it.
Auxilium, aliud eſt proxime & immediate ſufficiens, quod videlicet formaliter & actualiter continet omnes cauſas, & conditiones, ex parte principii requiſitas ad eliciendum actum quo immediate diſpo…umur ad juſtificationem: Aliud vero non ſufficit ad ſalutem niſi mediate atque remote, quatenus immediate ſufficiens eſt ad eliciendum aliquem actum ſupernaturalem minus perfectum & remote diſtantem a juſtificatione; quem actum ſi peccator eliciat, de congruo merebitur, & impetrabit vlteriora auxilia ſupernaturalia, quibus poſſit elicere Perfectiores actus, proximius diſponentes ad juſtificationem, quouſque ipſam obtineat. Ruiz. De praecip. effec. benevol. Dei erga reprob. Sec. 2. Auxilium vel immediate vel mediate ſufficiens, omnibus adultis, quamdiu ſunt viatores, tribuitur ad omnes actiones quae ſunt ad ſalutem ſimpliciter neceſſariae. Ib. Sec. 3. Auxilium remotum ſimpliciter neceſſarium cujus virtute fit abſolute poſſibile proximum Auxilium obtinere, nunquam ſubtrahitur, etiam, propter graviſſimas culpas. De prin. imped. juſtif. Sec. 5. I preſent this to the Reader only for Light, out of courteſie, that he who would without more pains, may yet ſee, how the Schools order their Matters. And the truth is, if they would order it but a little otherwiſe, without it's Antecedency and Equality, This ſufficient univerſal Grace of theirs might do well. There is an Equality in regard of Quantity, which no body will contend for: Or in regard of Principle, Ratione principii in actu primo cauſantis Operationem. The concourſe of God, as the firſt cauſe, with Nature in all her Acts, and ſo with Mans Free-will, is one principle of Operation: And that Aſſiſtance which we call Grace, is another. Of Grace likewiſe, the Aſſiſtance which is Common, and which is Effectual, are two Principles according to us. If we ſhall therefore make the Aſſiſtance of God, which belongs to all, to be equal, we deſtroy ſpecial Grace: But if we ſeperate this Equality from the Ʋniverſality, and tye not an Antecedency to the ſufficiency (for what hinders, but God may work effectually on ſome Perſons altogether graceleſs at once?) I ſee no hurt in the Maintenance of it, if I were firſt convinced of a neceſſity for it.
From hence there is a Point of another ſort, that is, of Practical Divinity comes in upon us: To wit, How far a Natural Man may go, and yet fall ſhort of True Grace, and Salvation? To anſwer which, we are to know, that it is one thing to ask what a Natural man can do? And another, What he may do, and yet be an Unregenerate Man? The firſt Queſtion, is the Controverſal Point in hand, between Us and the Arminians: And I ſay, it is agreeable to that Righteouſneſs of God, which is Revealed in the Goſpel, and to Common Reaſon, that when Chriſt dyed to Redeem the World from the Law of Works, becauſe through the Weakneſs of the Fleſh, it was impoſſible for us to perform the ſame; the New Terms which he hath procured for us in the Remedying Law, ſhould be ſo Adapted to our Falne Eſtate, as to be made no leſs poſſible to us, or within our Power now, than the Terms of the Covenant of Nature, was to Adam in the ſtate of Innocency. There is no Interpretation of any Scripture, muſt be admitted againſt univerſal Reaſon, and the goodneſs of God. For the ſecond Queſtion: Take a Drunkard, or the like Sinner, I ſay, this man can, and may preſently reſolve to keep his ill Company no more; he may command his outward Man, and ſo his leggs to carry him from the Ale-houſe, if he will. If he does thus, he leaves that ſin, ſo may he others. He may Hear, Pray, ſet up Duty in his Family: He may Receive the Word, which is more, and bring forth Fruit, with this difference only, that the Regenerate man, does it with an honeſt Heart, which he hath not. There is the matter of our Duty, and the manner of Performance. This Queſtion which ſeems ſo difficult, perhaps to many, is eaſily determined. The Unregenerate man can do if he will, and may will, and do, that, and all that which the Regenerate man does, in the matter: but as for the manner, this is certain, that the Regenerate man, only does act out of that Principle, and to that End, and with thoſe Circumſtances (particularly, in regard to the Predominancy of Gods Intereſt, over the Fleſh and we World) as brings up what he does, to anſwer the Covenant Terms, and ſo alone is entituled to the promiſed Reward, which is to be juſtified and ſaved. In concluſion, we ſee how the Miſtery of Election ſhews it ſelf; when there is no man but can, if he will, and yet there is no man ever will, as he ought, without this ſpecial Grace of the Elect; What ſhall we ſay, but, Great is the myſtery of Godlineſs! It is he hath wrought us for this ſelf ſame thing; Bleſſed be the God of Grace!
And here are there ſome Socinian, as well as Arminian Diſputes might be Touched, under this Head of Chriſt's Redemption, eſpecially in relation to his Satisfaction. For it may be, that ſuch a leſs intricate Conception only of what we are to underſtand by Chriſt's Satisfaction, might bring the moſt of ſeveral Parties of Agreement. It is a Queſtion, Whether God could pardon a Sinner without Satisfaction? And conſequently, Whether there be any neceſſity of Chriſt's Dying to that purpoſe? I anſwer, There is no Mortal, upon the Terms of the Covenant of our Creation, can be juſtified. (Hence is it (N. B.) that by Nature, we are all ſaid to be the Children of Wrath,) It is neceſſary therefore, theſe Terms be altered. This is that which Jeſus Chriſt hath procured for Us by His Redemption, by the Merits of his Life and Death, by his Satisfaction; that is, ſuch a well-pleaſing of the Father, in the whole courſe of his Life and Death, that for his ſake, he might (without any Diſhonour to him, or to his Law, as Rector) and does condeſcend to do it: And there ſhould be an end, if I might over-rule the more Intelligent, of ſuch, and the like kind of Queſtions.
Deo Gloria, mihi Condonatio. J. H.
An Advertiſement.
THis Paper Of Election and Redemption, ſhould have preceded the former Of Juſtification the Term before. The next in order, Of the Law and the Goſpel, and the Covenants of both, will follow (if prudence direct) the Term enſuing. Sold, and to be Sold by the ſame Bookſellers, T.P.
End of the text · John Humfrey, The Middle Way in Election and Redemption (1673)