An Apology for the True Christian Divinity / Being an explanation and vindication of the principles and doctrines of the people called Quakers

by Robert Barclay

§. IX.

Extremes fallen into by some, making God the Author of Sin.This gave Augustine, Prosper, and some others Occasion, labouring, in Opposition to these Opinions, to magnify the Grace of God, and paint out the Corruptions of Man’s Nature (as the Proverb is of those that seek to make straight a crooked Stick) to incline to the other Extreme. So also the Reformers, Luther and others, finding among other Errors the strange Expressions used by some of the Popish Scholasticks concerning Free-Will, and how much the Tendency of their Principles is to exalt Man’s Nature and lessen God’s Grace, having all those Sayings of Augustine and others for a Pattern, through the like Mistake run upon the same Extreme: Though afterwards the Lutherans, seeing how far Calvin and his Followers drove this Matter, (who, as a Man of subtle and profound judgment, foreseeing where it would land, resolved above-board to assert that God had decreed the Means as well as the End, and therefore had ordained Men to sin, and excites them thereto, which he labours earnestly to defend) and that there was no avoiding the making of God the Author of Sin, thereby received Occasion to discern the Falsity of this Doctrine, and disclaimed it, as appears by the latter Writings of Melancthon, and the Mompelgartensian Conference, [65]where Lucas Osiander, one of the Collocutors, terms it Impious; calls it a making God the Author of Sin, and an horrid and horrible Blasphemy. Yet because none of those who have asserted this universal Redemption since the Reformation have given a clear, distinct, and satisfactory Testimony how it is communicated to all, and so have fallen short of fully declaring the Perfection of the Gospel Dispensation, others have been thereby the more strengthened in their Errors; which I shall illustrate by one singular Example.

[65] Epit. Hist. Eccl. Lucæ Osiand. Cent. 16. l. 4. Cap. 32.

The Arminians, and other Assertors of universal Grace, use this as a chief Argument.

That which every Man is bound to believe, is true:

But every Man is bound to believe that Christ died for him:

Therefore, &c.

Remonstrants Opinion strengthens the precise Decree of Reprobation.Of this Argument the other Party deny the Assumption, saying; That they who never heard of Christ, are not obliged to believe in him; and seeing the Remonstrants (as they are commonly called) do generally themselves acknowledge, that without the outward Knowledge of Christ there is no Salvation, that gives the other Party yet a stronger Argument for their precise Decree of Reprobation. For, say they, seeing we all see really, and in effect, that God hath with-held from many Generations, and yet from Nations, that Knowledge which is absolutely needful to Salvation, and so hath rendered it simply impossible unto them; Why may he not as well with-hold the Grace necessary to make a saving Application of that Knowledge, where it is preached? For there is no Ground to say, That this were Injustice in God, or Partiality, more than his leaving those others in utter Ignorance; the one being but a with-holding Grace to apprehend the Object of Faith, the other a withdrawing the Object itself. For answer to this, they are forced to draw a Conclusion from their former Hypothesis of Christ’s dying for all, and God’s Mercy and Justice, saying, That if these Heathens, who live in those remote Places, where the outward Knowledge of Christ is not, did improve that common Knowledge they have, to whom the outward Creation is for an Object of Faith, by which they may gather that there is a God, then the Lord would by some Providence, either send an Angel to tell them of Christ, or convey the Scriptures to them, or bring them some Way an Opportunity to meet with such as might inform them. Which, as it gives always too much to the Power and Strength of Man’s Will and Nature, and favours a little of Socinianism and Pelagianism, or at least of Semi-Pelagianism, so, since it is only built upon probable Conjectures, neither hath it Evidence enough to convince any strongly tainted with the other Doctrine; nor yet doth it make the Equity and wonderful Harmony of God’s Mercy and Justice towards ALL so manifest to the Understanding. So that I have often observed, that these Assertors of Universal Grace did far more pithily and strongly overturn the false Doctrine of their Adversaries, than they did establish and confirm the Truth and Certainty of their own. None, by an irrevocable Decree, excluded from Salvation.And though they have Proof sufficient from the Holy Scriptures to confirm the Universality of Christ’s Death, and that none are precisely, by any irrevocable Decree, excluded from Salvation, yet I find when they are pressed in the Respects above-mentioned, to shew how God hath so far equally extended the Capacity to partake of the Benefit of Christ’s Death unto all, as to communicate unto them a sufficient Way of so doing, they are somewhat in a Strait, and are put more to give us their Conjectures from the Certainty of the former pre-supposed Truth, to wit, that because Christ hath certainly died for all, and God hath not rendered Salvation impossible to any, therefore there must be some Way or other by which they may be saved; which must be by improving some common Grace, or by gathering from the Works of Creation and Providence, than by really demonstrating, by convincing and spiritual Arguments, what that Way is.