The Fanning and Sifting of Samuel Oates, Treatise 1 · Objection 8 – Decree 1
Object. 8.
The calling by the Word, which will ſurely evince Chriſts death to be more general then we make it, tThe. 88.for there is none ſo forlorne, and farre gone, whom a Miniſter of the Goſpel may not call, and that ſeriouſly, unto repentance and ſalvation by faith in Chriſt, in this manner, Christ died for thee, be hath prepared life for thee in his death, Beleeve, Repent, and thou ſhalt be ſaved, &c. And again, vThe 89.there is none of whom juſtifying faith, is not required, both in our publike Sermons, and private exhortations, therefore Chriſt muſt needs die for more at least, then for his ſheep.
A…ſ. 1. A… poor ſheep of Chriſt, what envying at your pecul…ar priviledge, that more muſt needs be redeemed then you…! As if Gods love and Chriſts were not great and infinite enough in the redemption of a little flock; what ſtraining? what yeelding, and giving in? So that more then Chriſts ſheep may be but purchaſed, but, 1. This is not all and every …ingular: 2. This is aſſerted but with an ira, and a ſaltem…, he ſo died, and he died at least, to procure life, &c. take theſe expreſſions in Teſtardus ſenſe, and they are extenuating; but who taught him or any Miniſter to preach with ſuch extenuations? I had thought the Goſpel ſhould be preached fully, with a tantùm dilexit, ſo, and ſo greatly God loved the world, &c. as himſelf hath it xThe. 81.elſwhere; And indeed there is as much in theſe words, tatenus and ita, he ſo died, and ſo farre, as to procure life, or prepare it, as I would deſire; for ſ… to die, is as *Pag. 57.I have urged it before, to prepare efficacy, with ſufficiency of grace: And the tenour of the Goſpel is to offer and give power (where God pleaſeth) of juſtifying faith, as to command faith for juſtification. But
2. To enlarge this offer and call to any individuals, yea, and that abſolutely, to every ſingular man in Teſtardus words, Christ died for thee, &c. Beleeve, is a preaching of his own, and makes his Argument to be no other then Pētitio principij, a begging of the Queſtion; For as the Scripture ſpeaks to the elect themſelves, but conditionally, If thou b…l…evest thou ſhalt be ſaved, and tels him not, Chriſt died for any individual perſon before he beleeveth …ho it is a preſumption for any preacher of the Goſpel, to ſay he knoweth not what, foreign to expreſſe himſelf in abſolute terms, Chriſt died for thee, for thee unbeleever, drunkard, adulterer, what …? Chriſt died for thee, a fine eaſie cradle it is to rock the … aſleep; but no: proper and right evangelical… call out of his ſinnes.
3. It doth not follow, although the Word be preached never ſo warily, rightly and indefinitely, …s in 1 Tim. 1. 15. Chriſt died for ſinners, and all ſinners, who … of that propoſition, are commanded to beleeve in Chriſt, who died for ſinners; that therefore Chriſt died for all, and every of theſe, no more then it followeth, that all thoſe are choſen of God from eternity, becauſe they have an external call in time. God hath other ends of his outward calling of men by the Word; …s our acute and exquiſite Indagator veri…ris, aCoronis ad Col Hag. Art. 1 de elect. c. 6.Dr Anies, hath l…id them forth. 1. For the elects ſake, whoſe eyes are opened, and hearts drawn by the Word, while, as the … are bearing upon blinde men, the ſame Word doth but outwardly beat upon then on elected, and after a manner i…diate them. 2. Becauſe the non-ele…t converſe in common with the elect in the world, and in publike Aſſemblies. 3. That the elect and true beleevers might learn (by ſeeing others, who partake of the ſame outward call, yet left in ſin) that their faith is not of themſelves, or of humane ſtrength, but of free grace, and divine peculiar power. 4. That the non-elected by ſuch a call, may be rendered the more uſefull to humane ſocieties, as to the Church in external ſervices. 5. God would hereby manifeſt, b…th his own grace, and mans guilt: guilt, that he cals many but outwardly, grace, that he cals others effectually: which me thinks, ſhould ſerve for abundant ſatisfaction to the mindes of all elect ones, …s for the reſt, they will never be convinc't of Gods proceedings, till Chriſt comes with ten thouſands of his Saints, as St Jude from Enoch's propheſie, to execute judgement upon them all, and to convince all that …e ungodly of all their hard ſpeaches, which they have ſpoken againſt him.
The fourth inconſiſtency with Scripture followeth,4. Not univerſall grace.
Our Authour, to ſhore up his tenet of univerſal Redemption, or to grace the building, and make it ſeem very fair, doth varniſh it …ver with the doctrine of an univerſal Grace; which the Scripture knoweth not for Goſpel. grace, viz. bThe. …5.The Grace of univerſal ſatisfaction to juſtice; cThe. 125, 155, …6…, 277.The Grace of foreign poſſe; the ability given to all men, Et abundanter datum, and abundantly given to all under the Word, to be ſaved, if they would, &c. dThe 143.The Grace of outward kindeneſſes, life, food and raiment, &c. eThe. 155.The Grace of reaſon… light, and of natural powers.
Anſ. 1. The Scripture-grace of Chriſts ſatisfaction to divine Juſtice, is, 1. But for ſome of mankinde, Iſa. 53. ult. Heb. 9. ult. He was offered to bear the ſinnes of many. 2. That which obtaineth, or meriteth eternal Redemption, Heb 9 12. for all thoſe, for whom he died. 3. Such a grace as is wrought out vice & loco, in the room and ſtead of the ſinner, Rom. 5. 8. Christ died for us, that is, in our room and ſtead, as v. 7. to die for a righteous man, is to die in his ſtead, as when David ſaid, Would God I had died FOR THEE, O Abſolom my ſin; the meaning is, In thy place and ſtead, that thou might'ſt have lived. 4. Such a ſatisfaction it is, as never leaveth them to revenging juſtice, or to be dealt with by God, in a Covenant of juſtice, and according to a decree of juſtice; for then were the ſatisfaction doubled, and twice paid by Chriſt the ſurety, and by the ſinner, yet in debt, notwithſtanding the ſureties engagement, and paiment; no ſuch matter, They, for whom Chriſt was made a curſe, are redeemed from the curſe, Gal. 3. 13. The whole curſe.
Yet Teſtardus fThe. 95.will have Chriſt ſatisfie juſtice for all, and glorieth in it, Hic eſt univerſalitas quidem & communitas gentia in don… & morte Chriſti, here is indeed the univerſality and commonneſſe of grace in the gift and death of Chriſt; and that gThe. 119.but for ſome temporary redemption; not with an intention of uniting them to Chriſt, as a ſurety, to apply what is eternal (for that hThe. 192, 194.he holds peculiar to the elect and true beleever) but iThe. 164.leaveth all theſe non-elect in a ſtate ſubjecting them to the curſe, and to death, and to be dealt with kThe 150.according to juſtice, and lThe. 194.to a decree of juſtice, what Goſpel grace is here?
Anſw, 2. Scripture-grace, or the grace of Jeſus Chriſt, is the promiſe and gift of foreign velle, actuall willing, as well as foreign poſſe, a power or tendency that way, Deut. 30. 6. Ezek. 36. 26. Jer. 31▪ 33. Phil 2 13. It is a reſtoring of that interiour liberty from vitious habits, which Teſtardus mThe. 50.confeſſeth by the fall is taken away (being firſt put away) It is a new divine nature, which inſeparably goeth along with the new Covenant; It is not, that men may beleeve in Chriſt, if they will, but that men are to beleeve, and ſhall beleeve in Chriſt for power and will, as Chriſt himſelf averr'd it, Joh. 6. 44, 45. And that men are to beleeve in Chriſt, not for a common gift only, or general grace, but by ſpeciall and peculiar grace they are to beleeve, and ſhall beleeve in him for that which is speciall and peculiar. An habituall, actuall, active, overcoming grace it is, given from Gods own free-will, drawing mans ſlaviſh will, and determining it to a free acceptance and entertainment of what is fully purchaſed and promiſed; And finally, it is that grace which works the condition of the Covenant, as well as promiſeth it, as by the Scriptures afore-cited is moſt evident. But Teſtardus his univerſal powers and abilities, gifts and light, which he would have nThe. 277.Grace, fit grace, and in it ſelf ſufficient, given to the non-elect, yet doe not take away the moral impotency of the will from any of them: And that grace (ſo magnified by him) which is oThe. 155.abundantly given to men under the Word (together with the Heathens common benefits, and light of reaſon) pThe. 125.leaveth the whole ſucceſſe to ma…s arbitrement, or to the determination of the natural mans free-will: which what is it but the grace of the firſt Covenant of works? wherein foreign poſſe, a power to will, was given, but not foreign velle: the will to uſe that power at the inſtant of temptation, was not given; What is it but the ſubſtance of the natural faculty and an old relique of nature a little improved? not any renewing o… …e…ewed quality in that fa…ty: And he that ſhall compare qThe. 155, 162 with 166, 125.ſome of his Theſes will eaſily ſ…e our Authour makes no ſpecificall difference between Adam's ſtate before the fall; and his, or any ſonne of Adam's ſtate under this general grace after the f…ll: …or there was facultas, a faculty, ability, leave, power, what you will, but facultatis …us, the uſe of that faculty and ability was wanting, when there was moſt need of it; and ſo here. And what if men in the ſtate of ſin have rThe. 279.a power to omit more evil, and do more good for the outward matter of the duty, then they omit or act? this is not a poſſe ſalvari, a power to be ſaved, unleſſe in the way of works, which Teſtardus sNemini dat poſſe foederis …ujus (legalis, ſc.) conditionē implere. The. 122.himſelf denieth, that God gives to any: But, by his leave, though he gives not …otum poſſe, the whole power, if he gives the … poſſe any part or piece of it, as it is clear he doth, Rom. 2. 14, 15. ſhould he give it with an intention to ſave them thereby, this were to ſave them in a way of works. But I have diſproved a general intention of ſaving, by Chriſts death, or of his dying intentionally for all; and no m…n, not Te…tardus I think, will ſay, if God had …o intention to ſave all by Chriſt, that …e hath any intention to ſave …ll, or any without Chriſt, or by a few works without him, or by Chriſt and works together. What then m…ſt be the reſult? Why, this: 1. That God freely giving back ſome remnants and pieces of old created abilities to the greateſt part of mankinde (as well as to others) deals with …he… ▪ according to works and juſtice, who doe hold up their works and will, … indenting with God thereby … God will be juſt with them; and tM. Price of Li….go along (as I learn'd from the lips of a precious Miniſter, and exper…enc'd Saint) wi… every carnall man, ſo farre as he will goe with him. 2. Although God gave to many carnal men in the Jewiſh Church, or … giveth to ſuch, living in Chriſtian Churches, that which we call common grace, this is not univerſall, nor ſo to be called; nor doe Orthod…x teachers ever mean by common grace, that … & mort… Christ…, which Teſtardus erreth up; But they expreſſe themſelves … proper and plain terms; Si … …ppellatur, illam communem appellaren…, tum certè diceretur quod maximè ad rem faceret, as qBez An. in 1 Tim. 2. 4.Beza ſaith of univerſall calling; So I, of univerſal grace; if in ſtead of that which is falſly termed univerſal grace, they would term it common grace, then would they ſurely ſpeak more to the purpoſe, that is, to the purpoſe of works; or, of ſetting forth the works and will of the creature, what it can doe without effectuall grace; what? *Joh. 15. 5.juſt nothing. Either the power of beleeving, as rBeza ibid.Beza reaſoneth (and ſo Teſtardus his poſſe ſalvari) is of nature, or of meer grace; If of nature, not regenerated, thou art a plain Pelagian; If but partly of grace, partly of nature, paſſe over to the tents of Popiſh half-Pelagians; thou art one of them. 3. When men receive, beſides the light of nature, the light of the Scripture, and of the true Scripture-Chriſt and Saviour, yet if the determination be left to their will, (as I grant it is to the moſt in juſtice) this cannot be an effect of Gods counſel and will, which goeth along with the death of Chriſt, or a gracious effect of his death, or a piece of his purchaſe: for Chriſt did not purchaſe by his death, that God ſhould deal with any man (much leſſe with moſt men) according to their works and will; then had he been a Mediatour of two contra-diſtinct Covenants; and ſhould undertake to ſave them more waies then one. 4. All that God giveth ſhort of effectual grace, is neither in Scripture, nor agreeably to Scripture, can be called poſſe ſalvari, a power or ability to be ſaved; Chriſt ſLuk. 13. 24.expreſly ſaith to the contray, Many ſhall ſeek to enter in, and ſhall not be able: Nor was that, which is but common grace, given with an intention to ſave any, but for other ends: As
1. For triall, as all the grace of Creation was given (with the prohibition of eating the fruit of ſuch a tree) for experiment and trial. Carnal men have ſome remnants of Creation-grace to try, and give out experiments, what they would do, if they had the whole abilities of Creation, with the Covenant of Creation, and no more, but what Adam had; had they all as much as Adam, they would tranſgreſſe like Adam, Hoſ. 6. 7. Yea, let a Covenant of Redemption and grace be revealed, as it was to the men and Church of Iſrael, and all improvements be given them in a general way of external adminiſtration, as to them, and more clearly to others now in the new Teſtament, then to the Jews, yet they will tranſgreſſe like Adam, and will not hold to a Covenant, where it is left to their will, to keep it or break it. This hath been the the iſſue of the triall, from the fall of our firſt parents, untill this preſent moment; and will be no other to the end of the world. All improvements of that which men call generall Grace, hath brought in, doth and will bring in but generall ruines. The moſt able gifted-graced (in this ſenſe) and as one ſaith, The moſt able free-will men among the Jews (who were a zealous Nation improved with all outward helps and advantages for that time) were the moſt able ſinners, which was chiefly ſeen in their killing the Lord of life.
2. To diſcover to Gods elect, upon the iſſue of ſuch a triall, The neceſſity (as nFr Rouſe Eſq. His great oracle.that learned and pious Interpreter of the Scripture-oracle ſheweth) of a ſtable ſeed of actuating and confirming grace, ever nouriſhed, ſupplied, and ſupported by union with the Deity: And to make them groan from under the common ruines, and cry out, Lord ſave us by thy speciall effectuall grace, or we all periſh, with free-will generall grace. For except Gods free-will do ſave ſome, mans free-will will loſe all. And if God had not by effectuall grace left a remnant, we had been like to Sodom and Gomorrah by free-will and generall grace.
3. To leave, all men without excuſe who have ſo much, and abuſe what they have; and them moſt inexcuſable who have greateſt improvements, who hear there is effectuall grace to be given, and yet rHeb. 2. 3.neglect ſo great ſalvation, a ſalvation which had ſo great a Preacher, the Lord Jeſus Chriſt (with his train of Apoſtles and Goſpel-Miniſters) ſo great a purchaſe and pardon by the bloud of God, Act. 20. 28. So great and precious promiſes to hold it forth, 2 Pet. 1. 4. So great power to apply it, as that whereby Chriſt was raiſed from the dead, Epheſ. 1. 19. So great priviledges, as union with Chriſt, Joh. 15. 5. Adoption, Ioh. 1. 12, &c. So great evidences, and witneſſes, as gift…, miracles and Apoſtles, witneſſes, Heb. 2. 3, 4. God himſelf bearing witneſſe to them, and to the ſalvation from heaven; and the Spirit bearing witneſſe in the heart, Rom. 8. 15. Yet men neglecting this great ſalvation, under the greateſt improvements given, and offered to them, being left to their own wils, and free-will with common grace, will but make work for juſtice, and the more juſtifie divine justice, as the oracle tels us. So that if things may be, and uſe to be denominated from the predominant part; Teſtardus his univerſall Covenant, muſt no longer be called a Covenant of grace, but a Covenant of free-will; and his univerſall calling, no longer be phraſed, Testimonium gratiae, a teſtimony of grace, but a tryall of free-will, and a calling up of the powers of mans will, &c. And his univerſall grace no longer termed ſo, but univerſal-free-will, or univerſal-bondage, and impotency of nature, wherein all the non-elect are juſtly left: and all this according to an intention of God to deal with them according to works, and will of their own, which primarily, was to continue life, Rom. 7. 10. but properly and truly was not to ſave out of death, Adam, or his poſterity fallen in him, and with him.
I have farre beyond my firſt thoughts expatiated upon 2. Teſtardus ſelf-inconſiſtencies.Teſtardus his Inconſiſtencies with Scripture: I ſhall confine my ſelf within the more narrow compaſſe, in the diſcovery of ſome Inconſiſtencies with himſelf, as well as with Scripture.
1. By all his Arguments he endeavours to maintain an univerſal Redemption, yet ſThe. 96, 265.in ſome place he cals it potiùs exemptio, rather an exemption; which is either more then a Redemption or leſſe: If more, then univerſal Redemption, was more then to procure a faculty or natural foreign poſſe, with it's beſt improvements, leaving men to his own velle, or turn of will (which is tThe. 252.all he affirmeth in that caſe) even a freedom from the vitious habit, and moral impotency of the will (which is that uThe 157, 158 &c.he de…ieth) And again, it was more, then to procure the acts of patience, and common mercies, or external offers of grace, &c. If it be leſſe, as xThe. 265.he ſeemeth to mince and extenuate it, with a ſeu potiùs, or rather (and I rather conclude it to be his meaning) what is this but a retractation of that which he would ſo ſtifly aſſert, and a yeelding it to be, as I have termed it before, a reprievall, not grounded upon a neceſſary ſatisfaction of Chriſt to Gods juſtice for all, but for other ends, and upon other grounds? For in very deed, properly and truly in Scripture phraſe (as himſelf noteth elſewhere aThe. 86.) Chriſt is not ſaid to redeem any but by his death, nor doth the word foreign, ſignifie to redeem or free any other way, but by price. Now when he phraſeth his univerſal Redemption rather by exemption or priviledge, I conceive he yeeldeth it, to be ſome other way, then by price, and ſhort of ſuch a price, as the precious bloud of Chriſt: And if there was no price paid for all and every ſingular, there is no univerſal ſatisfaction and atonement. In this inſtance then, we finde Teſtardus more to agree with the truth, then with himſelf.
2. He bThe. 45, 158.ſaith, and that truly, ſinne deſtroyed not natural faculties, and yet theſe vires Phyſicae thoſe natural powers (which he explains himſelf cThe 155., to be poteſtas, and facultas ſalutis) Chriſt died to purchaſe, for ſo dThe 97.he ſaith, God is the Saviour of all, Respectu prioris Redemptionis, qua facultatem tantùm ſalutis miſeris peccatoribus facit, in reſpect of that univerſal Redemption, whereby he grants to poor ſinners a faculty only of ſalvation; that is, the natural faculty and power of underſtanding, (which, with the eſſential liberty of the will, diſtinguiſheth a man from a beaſt, and a ſtock or ſtone) ſo it ſeemeth Chriſt died to purchaſe that which ſinne deſtroied not, and God reſtoreth that which was not loſt; or rather Teſtardus …avels in this Argument to ſtifle his own conceptions.
3. No man eThe 53could juſtly charge God of injuſtice, if he ſhould have adjudged all men of years to eternall death for fThe. 144.Adams firſt tranſgreſſion: And yet he will not have that firſt finde, nor the actual ſins of the Heathen againſt nature without their ſinning (as he ſuppoſeth) alſo, in ſome ſort, againſt a Covenant of grace, to be the cauſe of their eternal condemnation and puniſhment; and his reaſon is, Ʋt juſtitiae divinae in iis puniendis habeatur ratio, that regard may be had (in our thoughts) to divine juſtice, in their puniſhment. Is not this interfeering with the former clauſe and Theſis? As if unleſſe the Heathen had ſinned, ſome way, againſt a Covenant of grace, Gods juſtice might be called in queſtion; when he had granted before, that God had been moſt juſt, to have thrown all men into hell for the firſt ſinne. And the like ſelf-contradiction he hath about children, gThe. 53.who dares challenge God for injuſtice, if he ſhould ſtifle and ſting with eternal death, the of-ſpring of ſinfull parents for Adams ſinne, in ipſo vita limine, at their firſt ſtepping into this world? And yet hThe. 145.he thinks it difficult to define what became of the Heathens children, nor doth it appear (to him) how they are to be puniſhed with the eternal torments of hell, when as (The. 53.) he had made it evident by a ſimilitude of the Serpents egges, or young ones, which if poor man may cruſh beri…es, for their in bred propenſity and poiſon, why may not the Creatour, and Lord of heaven and earth doe the like to Infants, by nature prone to ſinne againſt him, before they put it forth in act?
4. iThe. 113.Suſtentation of nature, ſuſpenſion of divine vengeance, &c. are fruits and teſtimonies (as he thinks) of a Covenant of grace, and that with all men. And yet kThe. 18.elſwhere he doubts not, but God the Creatour and Preſerver of Nature inſtained Adam and his faculties, hi… ſight, hearing, minde, will, appetite, hand, and teeth alſo, in the very act of his ſinning; and as a fundamental proof thereof he …i…eth that in Act. 17. 28. In him we live, move, …e, which (to ſerve his purpoſe at another time) he lThe. 162.expounds of God as a Redeemer. God can, and did (ſaith Teſturdus) as preſerver of nature, ſuſtain Adam, in to actu q…o peccavit, in that act wherein he ſinned; and why may he not ſuſtain his poſterity (ſay I) in and under the guilt of that ſin, and in the actual fruits of that ſin, as Creatour and Preſerver of nature? (ſuſpending ſome of his own acts of higheſt juſtice for a time) And yet that ſuſtentation be no more a fruit of redemption then Adams was in the firſt act of ſinning. And ſo, Gods being the Saviour of all men, 1 Tim. 4. 10. (which Teſtardus mThe. 97.applieth to redemption) be no more then what is in Job 7. 20. O thou preſerver of men, and what we have in Pſal. 36. 6. O Lord thou preſervest man and beaſt; A common act of providence.
5. Chriſt offered himſelf (he nThe. 55.ſaith) pro peccatis mundi, for the ſins of the world, and quotes that in 1 Joh. 2. 2. for it; whence, elſwhere, oThe. 87.he infers that Chriſt died pro omnibus & ſingulis, for all, and every one; and yet pThe. 194.declaring and laying forth the peculiar benefit of Juſtification, he dare not affirm it, as belonging to any other, but to the elect, beleevers, and the ſheep of Chriſt, who are united to Chriſt their ſurety, and profeſſedly ſaith, Haec duo conjungit Apostolus, The Apoſtle, 1 Cor. 1. 30. joyneth theſe two together, union and juſtification. Now how can that cohere with his doctrine of ſeparating the imputation of ſin, from the imputation of righteouſneſſe? All mens ſinnes are imputed to Chriſt; and yet Chriſts righteouſneſſe (firſt or laſt) is imputed but to ſome. Either he muſt let goe the Doctrine of ſingular and ſole imputation of Chriſts righteouſneſſe to the elect (which is a glorious truth to be adhered unto for ever) or he muſt deſert the opinion of univerſall imputation of the ſins of the non elect unto Chriſt, which is an errour worthy to be exploded, and abandoned for ever.
6. Man, however a ſinner qThe. 45.hath reliquias qu…ſ…am primige…ia lucia, ſome common notions of God, naturally Imprinted in the heart, &c. and hath withall, extrinſecally, a light ſet before him (and added to that imbred qu…lity of his minde) viz. Arguments of the God-head, his power and goodneſſe eaſily to beperceived in the Creation and adminiſtration of the world; for proof whereof he quotes, Rom. 1. 19, 20. Act. 17. 26, 27. And rEaten…s tantum, &c The. 141.the utmoſt power exerted, or put forth by this naturall light, he holds according to Scripture, Rom. 2. 14, 15. Rom. 1. 21. that having the work or effect of the Law written in their hearts, the Heatheniſh Gentiles did many things according to that Law, as to acknowledge God in part, to be powerfull, good, &c. to worſhip him after their manner, follow the ſhadow of vertue, feel their conſciences excuſing, and accuſing, &c. Thus farre we have a fair pail of milk, but doth he not ſpill it within a Theſis or two, ſClarum eſt, gratiam Chriſti ipſius ſub Evangelij quibuſdam velut rudimentis illis aliqu… tenùs oblatam. The 143.Where he cals theſe Reliques of natures light, as it were certain rudiments of the Gospel, offering and holding forth to blinde Heathen, The grace of Ieſus Chriſt. Is not this a claſhing with what he had ſaid before, of the whole power of nature? Is it not a diſparagement to the grace of Chriſt? who (it ſeems by this paſſage) begins with Adams leavings. We read of Scripture rudiments (the ceremonies, Gods poſitive inſtitutions) yet theſe are but beggarly in the point of juſtification, Gal. 4. 7. And natures-reliques are as beggarly in the work of faith and ſanctification, but in the office of revelation, and manifeſtation of Chriſt for righteouſneſſe and life, much more beggarly. Now if you will beleeve Teſtardus in this place, where he ſaith, Chriſt was preſented and tendered to the Heathen by thoſe moſt beggarly rudiments of nature, and that every teſtimony of mercy in a way of providence, is the grace of Chriſt (where he ſpeaks unſoundly) you muſt not beleeve him in another place, tThe. 235.that faith depends not upon humane reaſon, and that the light whereby the naturall faculties are called upon and acted, is divine and ſupernatural, and of the holy Ghoſt, where he writes moſt ſoundly, and ſpeaks the words of God faithfully; and what then is the chaff to the wheat? But if you will take his word there, where uThe. 50. Spei …eati in poſterum ſtatu… nulla argumenta ſuper ſunt in reſiduo lumine. Ibid.he ſpeaks truly again, That there are no Arguments of the hope of a bleſſed ſtate, left in the remains of naturall-light; and more of this, Theſ. 52. And xThe. 111.that the revelation and opening of mercy by Chriſt, ought to be a light, by order of divine wiſdome, whereby poor ſinners lying in darkneſſe, terrour and death, may be raiſed up and brought home to Chriſt the Mediatour, pro ratione revelationis, and aThe. 227.that this light whereby ſinners are raiſed up and renewed, is not lux aliqua phyſica, any naturall light; then you muſt not beleeve him where bThe. 126.he ſaith, that God left no man living (among the Heathen) altogether deſtitute of all help of ſalvation, or without ſome calling to Chriſt and grace, by the light ſhining in the creatures and common meries; and cThe 280.that quivis vocatus, every ſingle man, as he meaneth, had apt and ſufficient means to win him to faith, &c.
7. He ſaith dThe. 125., all the grace given to the non-elect, leaveth the ſucceſſe to their free-will, which if you take for a truth you muſt reject that for an errour, eThe. 277.That they have grace apt and ſufficient to be ſaved; for though they have not effectuall grace, without which he confeſſeth none can be ſaved; yet he thinketh, it followeth not from thence, that he, who being deſtitute thereof is hardened, and doth periſh, foreign, non recepiſſe, ut poſſet ſalvari, had not ſimply received that which might have ſaved him: And what is it Teſtardus, by your own confeſſion, he had received? not foreign velle ipſum, not the morall change of the will, but foreign poſſe ſi velit, the power, if he would; and what power? not Ethicam potentiam, but ſome (imaginary) grace, apt and in it ſelf ſufficient, whereby the Phyſica impotentia, or naturall impotency, and fThe. 166.excuſable impotency is cured. But what is that naturall impotency? Teſtardus *The. 157.placeth it in three things, 1. The want of a naturall faculty of underſtanding; to which we anſwer'd before from this Authour himſelf, that ſin never deſtroied the being of it. 2. Want of an apprehenſible object; This object (after the fall) if ſaving, is Chriſt, and we have proved the Heathen wanted; he was not propoſed to them; they had indeed the ſhadow of vertue, as gThe. 141.Teſtardus expreſſeth it; but no ſhadows of Chriſt, in the ſhadows of the Sunne, nor in the Sun it ſelf, in the firmament, or any other creature, nor what by poſitive inſtitution for a time were in Moſes Ceremonies among the Jews. 3. The want of light to illuſtrate and ſet forth to view this object, Chriſt; and that is by the preaching of the Word; the Law accidentally, properly the Goſpel and promiſe, Quae multò diſtinctior est, & intelligibilior, quàm vox Coelorum, which is a much more diſtinct and intelligible voice, then that of the heavens, Teſtardus acknowledgeth, yèa, ſay I, the only diſtinct language of Heaven, and that means whereby we ſavingly underſtand Chriſt. And if Teſtardus would once ſibi conſtare, be his own man, he muſt ſay ſo too; for if the naturall underſtanding wanteth the object Chriſt, and the means apt and fit to ſet him forth, is it not, as he ſaith hThe. 157.Impotentia ſine culpa, ſine crimine, poenae non obnoxia? An impotency without blame, without crime, not liable to puniſhment in this reſpect? I ask then, What needs a cure? or what is that cure he ſpeaks of *The. 166, 2…7.every where? which is not by any ſpirituall, or morall change of qualities in the mindes and wils of the non-elect; but a ſaving of the naturall faculties, harmleſſe, as it were; Is this the reſult of all? and ſhall any pious or learned man call this apt, and in it ſelfe ſufficient grace? A ſufficiency without a ſufficiency rather, let it be ſtiled.
8. Once more, and more briefly, iThe. 43.In the deſcription of mans naturall ſtate, he ſpeaks home, that man is dead in ſinne, and under the chiefeſt a verſion from the chiefeſt good, and neither lives to God, nor can quicken himſelf, nor can doe any of thoſe things which belong to a life in God; here he agrees with the truth, but kThe. 277.afterwards fals out with this truth and himſelf; when to exemplifie how every man, hardened and periſhing, had received foreign, ut poſſet ſalvari, ſimply that which might have ſaved him; he inſtanceth only in this, that he might doe more good, then he doth, and he might omit, more evil then he omitteth; But what is all that good he might doe, or evil he might omit by the power and principle of nature, to his life unto God, and in God, through Jeſus Chriſt? And what is all a mans doing, or not doing to ſalvation, without knowledge of, and faith in Ieſus Chriſt?
More ſuch Inconſiſtencies may be obſerved in this Authour with himſelf, that while he undertakes to make truth and errour friends, we cannot make him friends with himſelf. Were it not a fairer reconciliation, to conclude with the Apoſtle, Rom. 11. 6. If by grace, then is it no more of works, otherwiſe grace is no more grace. But if it be of works, then is it no more grace, otherwiſe work is no more work. If God would ſave the non-elect by grace, then would he not leave it to their works, nor ſhould Testardus call it, ſaving grace, if God leaveth it, as in truth he doth, to their wils. But if it be peculiar to the elect to be ſaved by grace, the grace of redemption and ſanctification, according to the grace of election, then cannot any other, Etiamſi maxiurè vellent, although they did moſt earneſtly will and deſire it (as the Jews, Papiſts, and all meer naturall men doe) be ſaved another way, by works alone, or mixed and joyned with Chriſt and faith; which yet becauſe men doe ſo earneſtly will and deſire, God in juſtice leaveth them to their own thoughts, wils and waies.
To cloſe up all, I finde in this controverſie of univerſall Redemption, it is a more eaſie work to reconcile Teſtardus with Arminius, then with himſelf, or the truth. For although Teſtardus is not ſo groſſe and large, in the ſtating of the queſtion, how Chriſt died for all, as I noted at *Pag. 53.firſt, yet in his demonſtrations he goeth rather further, then I finde Arminius doth, as touching the matters of this life; lArmin Desp. prin The. 4…. …. 8Arminius reckons the Word and Spirit for the proper appointed means of faith and ſalvation, mTeſtard The 16…, …, 277, 281, …5.Testardus every where aſſigneth the good things of this life, as means apt and in themſelves ſufficient; where the Word and Spirit are not afforded. Arminius with the …ona, the good things of this life put… in the mala, the afflictions and corrections of Gods hand (the benefit whereof is purchaſed for the elect, is the uſe and benefit of life and health, &c.) But Testardus reckons the good things temporall to be teſtimonies of Chriſt and grace, by themſelves; which I doe not finde Arminius to averre, no more then of the mala, or evil events of providence by themſelves, but as they are elevated and ſanctified beyond their proper element and ſphere, ſo they both ſhall work together, with the proper means of ſalvation, for good, to thoſe that love God, and are loved of him, and called according to his purpoſe, Rom. 8. 28.
But in theſe three particulars (above others) I finde Teſtardus and Arminius mainly to conſpire and jump into one minde.
1. That Chriſt did intentionally die for every ſingular, make ſatisfaction to juſtice for all.
2. They doe both exceedingly ſet up, and magnifie nature and naturall parts, which will never doe the reprobate any good (for they are fleſht enough in ſelf-conceits of will and wiſdome, from their own hearts) but it hath and will doe hurt unto, and among the elect of God, for a time; to loſe their waking thoughts and admirations of free-grace, and to fall into a dream of free-will, as if that were the umpire of grace; and of a ſtrange liberty (unknown to a right-principled Chriſtian) as if becauſe God leaves the non-elect, in juſtice, to their own wils, therefore Gods children, dealt with in rich mercy, ſhould have their wils and ſwinge alſo; whence many are ready to turn the Doctrine of Grace (eſpecially of ſuch grace, and ſuch a Doctrine) into wantonneſſe. Not to ſpeak of that which is ſo obvious, trite and common, yet true; their putting of titles upon nature, as calling it grace, and a teſtimony of grace, doe ſavour ſtrongly nNaturam gratiae titule ornare, aut velo ejus palltare Pela gianum eſt Act. …ynod. Dord. par. … p. 178.of old Pelagianiſme: This is a wonder to me, how Teſtardus could ſtile his book, A Synopſis de Natura & Gratia, when as all along the book he confounds the one with the other; but my wonder ceaſeth when as I conſider the title muſt be, in his ſenſe inconſiſtent, as well as the contents of the book.
3. They place the decree of Chriſts death, in order of nature before the decree of election; as perceiving, that if redemption by Chriſts death, be brought in, as … fruit of election, then as election i… but of ſome, out of the whole lump of mankinde, …o redemption muſt be affirmed to be, but of thoſe ſome, or that certain number, whom God had elected; only with ſome difference; Arminius frames a predeſtination of beleevers: Teſtardus foundeth election upon Chriſt, not as yet received by faith, but as given and deſtinated of God for faith; Arminius giveth that to the will of man in beleeving, which Teſtardus gives to the efficacy of grace, beyond a morall ſwaſion, and hangs not the faith of Gods elect upon the contingency of the will, nor doth he make faith an antecedent condition of election, as Arminius. But he is (me thinks) as wide in another notion, as Arminius in the former; That Chriſt being firſt decreed to be given, as a common victima or ſacrifice propitiatory, he repreſents Gods thoughts, as waiting (not for time, but order) on the court…ſie of the reſt of the world; oThe. 80.Ac tandem, cum pravideret Deus, &c. and at length, or then next in order, when God foreſeeth all will not receive his Sonne, prepared and offered for all, then, and not before (in Teſtardus thoughts) comes out Gods purpoſe of ſaving ſome, and that from an abſolute choice of them, to faith, and the fruits of it, infallibly, neceſſarily, &c. Abſolute pThe 87.becauſe not out of fore-ſeen faith, &c. as Arminius, but not ſo abſolute, as to be the foundation of our Redemption, for Chriſt; and that, qThe 288. with 282.as the immaculate Lambs, ſatisfying juſtice, is the foundation of our election, and not only of election, but of the whole gracious predeſtination, as he calleth it, and ſo he makes Chriſt a foundation of ſo much of Gods predeſtination, as, in the common Covenant, call, and grace (which we have diſcovered to be inconſiſtent with Scripture) belongs to reprobates: Here are new notions that may pleaſe ſome mens fancies, but they are very cloudy to me, while I apprehend they cloud and eclipſe the glory of election; which although rThe. 286.he ſaith, it is purae & particularis miſericordia; belongs to meer and ſpeciall mercy; yet the notion of the Scripture goes higher; for as it excludes faith from being either cauſe or condition of election; and brings it in as the effect thereof, Act. 13. 38. So it aſſigns not Chriſt, as the fundamentall cauſe of election, when we ſpeak or reade of him, as a Redeemer offering up himſelf a Sacrifice, but as that gift of God, Joh. 4. 10. ſent as Gods great love-token, for manifeſtation of his mercy, and love to thoſe, who are the choſen people of God, Math. 1. 21. and the children of Gods election, whom he ſhould by his death gather together, Joh. 11. 52. And when the Scripture ſaith, We are choſen in him, Epheſ. 1. 4. It is neither to be underſtood with Arminius, That he choſe us as fore-ſeen beleevers on him, nor with Teſtardus, as redeemed firſt to God by Chriſt his ſacrifice, and upon fore-ſight of what all the world (the elect as others) would doe, left to themſelves, reject Chriſt; and of what himſelf would doe for ſome (for this is to build election upon works, though they be Chriſts works partly for us) partly in us) But as bleſſed Baines upon that place, in him as a Head; The grace of election beginneth firſt with Chriſt our head, and deſcendeth to us in him; And Chriſt being primarily choſen as an head of men (and Angels too) then ſuch men, as are choſen in him, being fallen as others (when as none of the elect Angels fell with the reſt) by force of that former choice of a head, to the end appointed, The glory of free-grace, he is ſecondarily choſen upon the coming in of ſin, unto the means of bringing many ſons unto glory, viz. his death; and as theſe ſons and heirs of glory were choſen in Chriſt to that end, without a firſt conſideration of the fall: So upon a ſecond conſideration (as we may ſo ſpeak) of their fal, they are choſen in Chriſt to the means, viz. Vocation, Juſtification, &c.
I ſhall adde as a Corollary a few Arguments for the due order of election before redemption, and for the ſole redemption of the elect, as a fruit of their election.
That the decree of election, is in order of nature before the decree of redemption.
1. The Father hath the firſt right, as he is firſt in order of ſubſiſtence; The Son hath it given him from the Father, Joh. 17. 6. Thine they were, in the firſt purpoſe and choice, and thou gaveſt them me, to own as mine, and being loſt (not fallen out of election, but into a ſtate of non-communion) to redeem, and bring to God.
2. Election is firſt to glory, and election to glory is before the fall; and therefore before redemption, which comes in after ſinne, as a means to b…ing to glory, by ſuch grace; to the praiſe of the glory of Gods moſt free grace, Eph. 1. 4, 5 6.
3. Creation was for Chriſt, Col. 1. 16. and therefore Chriſt firſt thought upon as a head, of elect Angels and men; and as he is before all created things, in the counſel of God; all things are made for his glorious ends, upon his elect, had there been no fall; but for the further manifeſtation of Gods love, the fall is permitted and ordered to bring in, not only God-incarnate, but God crucified.
3. Love is in order before mercy, Eph. 2. 4. The decree of election is an act of meer love: That of redemption an act of pure mercy, and conſequentiall upon love in the decree; And in the execution, all the tender mercies of redemption, are fruits of that love which gave being to election, as election gives a Redeemer and redemption.