The Fanning and Sifting of Samuel Oates, Treatise 1 · Objection 5 – Objection 7
Ob. 5. But (ſaith nThe. 1…1.Testardus further) God giveth in that generall light, and way of providence to the Heathen, that which is common to the call of the Word and Spirit, viz. a poſſe illud praestare, an ability to obey their light, & ſalvari, and to be ſaved, if they will, or …ow could they be left without excuſe, had they not that power, et ſi maximè voluiſſent, though they were neverſo willing?
Anſ. 1. The light they had, called them to obey that light, ſo farre as it would reach, and was intended; viz. to reſtrain them from ſinning againſt it, and to own, and worſhip the true Deity.
2. This light not obeyed, but ſinned againſt, leaves them culpable and liable to condemnation, far from juſtification by works: If a Maſter ſhall leave a candles end for his ſervants to do ſo much work by, as the light will reach to, and they, mean while, play by that little light, or put it out, are they not to be blamed?
3. All that light ſhining in common benefits (without the Word) ſheweth no Chriſt, as Mediatour, but the true Deity; It is no light to be ſaved by; and did that light give a poſſe allud praſtare, a power to doe that one thing, it gives no power to doe another; here is a confounding of a poſſe praeſtare, and a poſſe ſalvari, a power to doe more, then natural men do, which is granted, and a power to be ſaved, which is denied.
4. That ſame et ſi maximè voluiſſent, although they were never ſo deſirous, is but a flouriſh, ſuppoſing that which is not to be found left in nature, not ſo much as foreign velle in a regular way, nor given, by grace, to men deſtitute of the word of grace; or who have but the common call of the Word, as Teſtardus elſwhere oThe. 50 & 125.acknowledgeth; which ſuppoſition yet he might for argument ſake, better fancy, then poſſitively aſſert, that poſſe ſalvari, to be given, which is not given.
Ob. 6 It is further pThe 12….argued for the general call by the creatures and common providence, that the benefits thereof proceed a Dei bene placito, from the good pleaſure of God, as well as the call by the Word and Spirit, and ſo may intend the ſame thing.
Anſ. 1. God freely giveth back to Adam's of-ſpring many forfeited outward favours, but not to teſtifie and preach thereby his moſt free favour in Chriſt to every ſon of Adam. Every free act of Gods goodneſſe is not preſently, The grace of our Lord Jeſus Chriſt: nor is it to be interpreted, as flowing from that moſt free favour or love of God in Chriſt: It is an excellent and ſound note of judicious Calvin upon Rom. 2. 4. Non Rom. 2 4.…no Temper modo accipienda est …a Dei benignitas; That ſame goodnes of God is not to be conceived alwaies after one and the ſame way, and he clears it thus, qServ… enim ſuos du… in…ul. genter tractat Dominus ac terrenis benedictionihus proſequitur, …uam bene volentiam ejuſmodi ſymbolis declarat, ac ſimul …ſſu… faci… ad quaerendam in ſe uno bo…orum omnium. Tranſgreſſores legis d…m ea…e… excipit indulgentia, ſua b…ig…itate vult quidem emo…e ipſo…um cont… iciam, non … ſe … propitium … eſſe …. Calvin. in Rom. 2. 4.While the Lord indulgently uſeth his own ſervants, and followeth them with earthly bleſſings, he declareth his good will towards them by pledges of that nature, and with all, doth train them up to ſeek the ſum (or collection and confluence) of all good things in him alone. But while he entertaineth the tranſgreſſours of the law with the ſame indulgence, he would indeed mollifie their ſtubbornnes by that his goodnes, and yet doth not, for the preſent, testifie that be is propitious (or reconciled in Chriſt) to them. Thus farre Calvin.
2. When God by his Word and Spirit calleth any of his own (which he ever doth in time, and after much patience and goodneſſe of his miſ-ſpent on their part) he makes uſe of the conſideration of ſuch his goodneſſe to induce and move, and lets them know, all paſſages of providence were out of love to them; Gods long-ſuffering to them, is ſalvation, and God is not willing that any (of them, Beloved, 2 Pet. 3. 8, 9.) ſhould periſh, but that all (of them, who as Beza Videatur Beza in 2 Pet. 3. 9.hath obſerved in two old copies, are v. 8. ſtiled foreign, brethren) ſhould come to repentance; and when ſuch, and ſuch only (for no other have the gift) are come to repentance, they know how to prize and eſteem of the patience and goodneſſe of God, as finding Gods beneplacitum, or good pleaſure in Chriſt, revealed within the compaſſe of ſuch a time; but till that time, if you will beleeve the Preacher, Eccleſ. 9. 1. by all that is before them, in the bare events of providence, no man knoweth either love or hatred.
Obj 7. In this, laſtly, the call by the creatures, and good providence of God agreeth, rTeſtard. The. 1…3.ſaith our Antagoniſt, with the call by the Word and Spirit, that the grace given in it, deſtroieth not nature, &c.
Anſ. 1. No marvell, when as it is but nature, or the common gifts and improvements of nature.
2. If that be Grace, which doth not deſtroy nature, or the naturall faculty, the devils have grace; for their naturall faculties are not deſtroyed by ſinne, or by Gods patience.
3. The puniſhments of the damned, doe not, ſhall not deſtroy their naturall faculty, it will be an aggravation of torment to have wit and will, and diſcurſive faculty, &c. about them; therefore a meer non deſtruction of nature, or natural powers in the ſoul is not grace, nor a call of, and unto the grace of God in Chriſt.
This brings us to the fourth inconſiſtency of Teſtardus with Scripture, touching general grace; but before I can diſcover it, ſomething I finde, as a ſtronger ſtring to his bow, then the call by the creatures; namely,