Theophilus Gale (1628–1678) on God’s Intention in the Means of Salvation

God's Providential Will is that, whereby he is said to will and intend an end, when he in his providence, either gracious or common, affords such means which have an aptitude to produce it. As where God sends his Gospel, he may be said to really intend the salvation of those to whom it is sent, albeit they are not all saved; because he vouchsafeth them those means which have a real aptitude to produce the same, were they but really embraced and improved. In this regard Davenant and others affirm, that Christ's death is, παν φά-μαχον, an universal remedy applicable to all, and that God, by his Voluntas Providentia (as Aquinas styles it) intended it as such. This intention or will of God is measured by the nature of the means, and therefore reducible to God's Legislative Will, which gives constitution and measure to all the means of man's salvation.

Theophilus Gale, The Court of the Gentiles (Printed by H. Hall, for Tho. Gilbert, 1677), Part IV, Book II, 357. Or see Theophilus Gale, The Court of the Gentiles. Part IV. Of Reformed Philosophie. Wherein Plato’s Moral and Metaphysic or Prime Philosophie is reduced to an useful Forme and Method (London: Printed by J. Macock, for Thomas Cockeril, at the Sign of the Atlas in Cornhil, near the Royal Exchange, 1677), 357 (II.v.4).

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Theophilus Gale (1628–1678) on Christ’s Willingness to Give Life to Sinners

(2.) Is not Christ extreme willing, and readie to give out life to sinners? Doth he not long for, and thirst after the Salvation of lost souls? Are not his offers of life exceeding Free, chearful, and universal? May not al that wil, come and drink freely of this living Fountain, Revel. 21.6? Is not he as readie to give as we are to ask; to open, as we are to knock, Joh. 4. 10. Doth he not give Liberally, and Abundantly to al that desire friendship with him, Cant. 5. 1? Yea, doth he not wait long, and greatly importune sinners to be reconciled to him? So 2 Cor. 5. 20. We pray you in Christ's stead, be ye reconciled to God. Now is not this an hainous crime, that Christ, who is the Lord of Glorie, should come and beseech his enemies to be reconciled to him, and yet they go on in open Hostilitie against him? What? Doth Christ, who is the person offended, and injured, stoop so low, as to become a supplicant, and beseech you, who are rebellious Subjects, to be reconciled to him, and his Father? And wil you sleight such gracious condescension, such unparalleld offers of mercie? Oh! What prodigious Impietie is this?

Theophilus Gale, Theophilie: Or a Discourse of the Saints Amitie with God in Christ (London: Printed by R. W. for Giles Widdows at the Green Dragon in St. Paul's Church-Yard, 1671), 251–252.

Lo! Christ is willing to be friends with thee; he offers life to thee; take heed what thou doest; neglect not so great salvation. Remember what it is that is offered to thee; and who it is that offers it.

Ibid., 262. [Note: Gale says this in the context of talking about the misery of such as reject Christ.]

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Theophilus Gale (1628–1678) on God Begging

1. Doth Christ assume sinners into such a blessed state of Friendship with himself? Hence then we may infer, what the infinie condescension, and Soverain Dominion of Free Grace, towards lapsed undone man is. What? Is it possible, that the great Jehovah should stoop so low, as to engage in such intimate friendship with his poor creature? Yea, that the most glorious, pure, and spotless Being, shoudl be content to mingle with impure, dirtie, sinful flesh and bloud? Yea, farther, that the ever-blessed God should court, and beseech his deformed creature, to enter into a strict bond of friendship with himself? what transcendent condescendence is this? Was it ever known, that Beautie courted Deformitie; that Riches begged friendship of Povertie; that Honor bended the knee to Reproche, and Disgrace; that the King beseeched the Malefactor to be reconciled to him; that Happiness wooed Miserie to be its Spouse? Yet, Lo! thus it is in this business of Friendship with Christ: the first, and supreme Beautie courts the most deformed sinner; the infinitely rich, and self-sufficient Being; the most Honorable Lord of Glorie wooeth his wretched, reproached, and captive rebel to be, not only reconciled to him, but his Spouse begs his poor nothing-creature to be friends with him. O the unparalleled, and admirable Soveraintie of this Divine, condescendent Grace! Who would ever have thought, or imagined, that such Al-Sufficient, and omnipotent Grace, should have stooped so low, to proud self-conceited, and rebellious sinners? What a wonder of wonders is this, that free-grace should pursue sinners with continued offers, yea, importunate desires of Friendship, when they pursue it with repeted Effronts, and Acts of Rebellion? O! How should the friends of Christ admire, and adore the Lengths, Breadths, Depths, and Heights of this Transcendent condescension of God?

Theophilus Gale, Theophilie: Or a Discourse of the Saints Amitie with God in Christ (London: Printed by R. W. for Giles Widdows at the Green Dragon in St. Paul's Church-Yard, 1671), 236–237.

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Theophilus Gale (1628–1678) on the “Day of Grace”

When Professors go on in a course of hypocritical friendship with Christ, he at last puts a period to their day of Grace. Thus he dealt with the unbelieving Jews, Luke 19:42. Saying, If thou hadst known, even thou, at least in this thy day, the things which belong unto thy peace! but now they are hid from thine eyes. Israel had her day of Grace, but now it's gone; now her Sun is set; now farewell to all Gospel Grace and offers; farewell to all wooings, and strivings of the Spirit of Grace with her: Oh! what a complicated, twisted, binding curse is here for all Christ's false friends? How much better were it to part with the Sun out of the firmament; yea, with life it self a thousand times over, than to bid Adieu to the day of Grace?

Theophilus Gale, Theophilie: or a Discourse of the Saints Amitie with God in Christ (London: Printed by R. W. for Francis Tyton at the three Daggers in Fleet-street, 1671), 284. Some spelling modernized.

Observe the connections between the "day of Grace" that false professors or "Christ's false friends" receive with "Gospel grace," "offers," and the "wooings" and "strivings" of the "Spirit of Grace." In other words, for Gale, the common grace that perishing hypocrites receive is associated with the Gospel offer and the strivings (or will) of the Holy Spirit.

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Some Important Historical and Theological Distinctions in Theophilus Gale’s (1628–1678) The Court of the Gentiles

But while we are thus characterising the Authors of this new Method, we must also do such Calvinists, who incline to them in some points, that justice, as to free them from all imputation or suspicion of Arminianism: It’s well known, that some of great worth and truly orthodox in point of Grace, have yet somewhat inclined towards the new Method in point of universal objective Grace, as pious and learned Usher, Davenant, and others both in our and the French Churches, who hold, Christ’s death to be an universal remedy applicable to all, but yet are far from asserting an universal subjective Grace, or any velleitie in God of saving all men, which Amyraldus and others assert. As for those who hold absolute and particular Election and Reprobation, Original sin in its full extent, mens natural impotence and being dead in sin, efficacious Grace in the conversion of sinners, with God’s absolute, efficacious, immediate, total and predeterminative concurse to all natural as well as supernatural actions, as Davenant, and some others, who incline to an objective universal Grace, do, I have no controversy with them, but can own them as friends of Grace, albeit in some modes of explicating it, they differ from us.

Theophilus Gale, The Court of the Gentiles. Part IV. Of Reformed Philosophie. Book III. Of Divine Predetermination (London: Printed for John Hill at the Black Lyon in Fleet-street, and Samuel Tidmarsh at the Kings-Head in Cornhill, 1678), 150; III.iv.150. Some spelling has been updated.

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Observe the following points made by Gale above:

1) There are some Calvinists who have points that seem to incline them to Arminianism.
2) Gale wants to free them from all imputation or suspicion of Arminianism.
3) Examples of such "truly orthodox" Calvinists of "great worth" are James Ussher and John Davenant.
4) They view Christ's death to be an universal remedy applicable to all.
5) Gale distinguishes these men from the views of Amyraut.
6) These men hold to:
     a) absolute and particular election and reprobation,
     b) original sin,
     c) men's natural impotence,
     d) efficacious grace in conversion,
     e) and God's sovereignty over all things, both natural and supernatural.
7) Davenant, again, is an example of this position, and Gale not only has "no controversy" with them [although he has some differences with them], but owns them as "friends of grace."

The observations of this Puritan are also reflected in the recent scholarship of Dr. Richard Muller. Theophilus Gale's book The True Idea of Jansenism has a preface by John Owen.

Menzeis, a high Calvinist like Gale, said:

The [Popish] Pamphleter might have known that Protestants do not exclude from the Reformed Churches, the learned Camero, Amyrald, Capellus, Dallaeus who with many others especially in the French Church assert universal redemption.

John Menzeis, Roma Mendax (London: Printed for Abel Roper, at the sign of the Sun over against St. Dunstanes Church in Fleet-street, 1675), 190. Also in John Menzeis, The Church of England Vindicated against Her Chief Adversaries of the Church of Rome: Wherein the most Material Points are fairly Debated, and Briefly and Fully Answered (London: Printed for C. Wilkinson, T. Dring, and C. Harper, and are to be Sold at their Shops in Fleetstreet, 1680), 190.

Theophilus Gale (1628–1678) on Christ’s Affections, Gracious Invitations, and Willingness to Save

(1.) Doth Christ weep over the Sins and Ruines of impenitent Jerusalem? Hence then Infer, That Christ's Affections are Relative: his sorrow stands in relation to the sinners miseries; as also his joy to the sinners good. All Christ's Affections, while on earth, were very generous and public: he discovered little or nothing of private Interest and Passion: All his Affections, Actions, and Passions were relative. Yea, the whole of Christ as Mediator, is Relative: He espoused human Nature not for himself, but for sinners: He lived not for himself, but for his people: He died not for himself, but for sinners: Thus here he wept not for himself, but for Jerusalem.

(2.) This also discovers to us, The Heroic, and pure strain, or temperment of Christ's Affections. Doth he, indeed, shed tears over Jerusalem, who is now meditating, how she may shed his blood: Has he so much pity and bleeding compassion for her, who hath so little pity and compassion for herself? Oh! what incomparable generous Affections are here? What an unparalled sweet humor is there lodged in the heart of this great Emmanuel? Who could ever have imagined that human nature had been capable of such pure, and definteressed [sic] Affections, had we not so real an experiment thereof in this Sovereign Messiah?

(3.) Hence likewise we may collect, How really and cheerfully willing Christ is to save sinners. Certainly, he that makes such bitter Lamentation over the foreseen Ruines of Jerusalem, must needs have a very cordial, and unfeigned will and desire of her salvation. This we find expressed to the life, Matt. 23:37. O Jerusalem, Jerusalem―How oft would I have gathered thy children together, even as an hen gathers her chickens under her wings, and ye would not? What a pathetic expostulation is here, which carries in it notices of vehement Affections? Oh! how willing is Christ to give unto sinners the things that belong unto their peace? Yea, is he not more willing to bestow great things than small? Doth not his willingness to give, infinitely exceed the sinners willingness to receive? Is not Christ more glad to receive poor and weary souls, than they are to come unto him? May sinners come too soon to Christ, or before they are welcome? Has Christ set any bars or rails about his Throne of Grace? May not whoever will, come and drink freely, and deeply of this living fountain? Is not every thing about Christ mighty drawing, alluring, and inviting? How drawing and encouraging is his Gospel? What alluring and inviting Arguments are there in his blood and passion? Has not Christ removed all groundless cavils and objections, which foolish sinners are apt to make against coming to him for life? Doth not Jerusalem first break with him, before he breaks with her? And when that unhappy breach is made, doth not his weeping over her sufficiently argue, how fain he would be reconciled to her? how much it would please him to see her but cast half an eye towards him? how much his heart would leap within him, to behold her, in the Prodigal's posture, returning towards him? Did Christ ever cease to make tenders of Grace to her, til she ceased to accept or desire the tenders of his Grace? Yea, is not Christ's forwardness to give, beyond the Sinners forwardness to receive? Did Christ ever refuse to give, til sinners refused to ask what they wanted? Oh! how oft doth Christ's kindness overcome the Sinners unkindness? Did he not frequently express great love and pity, when he had the greatest cause to express severe wrath? Oh! what infinite pleasure and satisfaction doth Christ take, in his gracious effusions and communications to sinners? Doth he not think himself sufficiently paid for what Grace he hath given forth, if he may but obtain the souls desires after more? How industrious is he in seeking sinners, when they have lost themselves? Oh! what a sad consideration is it, that Christ should be so boundless and large in his offers, and we so narrow in our receivings?

(4.) Christ's weeping over Jerusalem instructs us further, What a dreadful sin it is to reject Christ, and all other concerns of our peace. Christ's gracious invitations unto, long waitings for, and at least tears over Jerusalem, do greatly aggravate her impenitence, and unbelief towards him. For the lower Christ condescends to sinners, the nearer he comes to them, and the more importunate he is in the offers of his Grace; the greater is their sin in rejecting such gracious and sweet offers. What? doth Christ come unto his own; his own children, spouse, subjects, brethren, and friends? and will not his own receive him? Doth he so freely open his gracious heart to sinners, and will they shut their hearts against him? Is he so forward to give, and shall we be so backward to receive? Doth Christ offer such great things to sinners, and shall they prefer such poor toys before them? Yea, is Christ in himself so incomparably excellent, and will sinners yet so much disdain him, and so proudly shift themselves of him? Can there be a more heinous sin than this, to meet Christ's bowels and pity with kicks, and contempt? Oh! study the weight of this sin.

(5.) This Lamentation of Christ over impenitent Jerusalem teacheth us also, That mans Ruine is from himself? If after all Christ's gracious Invitations; all his unwearied forbearances; all his bitter and salt tears, Jerusalem will still persist in her rebellious contempt of his gracious offers, how inexcusable is her sin, and inevitable her ruine? What will prevail upon her, if Christ's Tears, and Intreaties will not prevail? What can save her, if her Redeemers Grace and Mercy save her not? What is it that keeps Evangelic sinners from being saved? is it any defect in the Object, or its Revelation? is it mere simple Ignorance, or Impotence in the subject? No; but it is wilful blindness and impotence: they shut their eyes and will not see; they bolt their hearts and will not open to Christ, who knocks at the door of the soul, by many gracious Invitations of his Gospel and Spirit. And do not such deservedly perish, who electively embrace their own ruine, and wilfully reject the things that belong to their peace, Matt. 23:37? Surely this wilful Impotence, or rather impotent wilfulness evidently demonstrates, That impenitent sinners frame their own Hell.

(6.) Hence also infer, That the greater privileges, and marks of favor Christ doth confer on any People or Church, the more sorely doth he resent any unkindness from such. The resentment of a final unkindness, from such as have been obliged by special favors, is more afflictive, than greater unkindnesses from others. For Jerusalem, who lay under so many, and essential obligations, to reject Christ, and all his gracious tenders of mercy, Oh! how much doth this break his heart? What swords and spears to pierce through his soul is this? For Jerusalem, when she is made fat with Divine mercies, to kick against those bowels, whence her mercies flowed, how much doth this wound and grieve the heart of Christ?

Theophilus Gale, Christ’s Tears for Jerusalem’s Unbelief and Ruine (London: Printed for M. Widdowes at the Green Dragon in St. Pauls Church-Yard, 1679), 64–69. Some of the spelling has been modernized.

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Theophilus Gale (1628–1678) on Christ’s Heart in the Gospel Offer

The offers of Grace made in the Gospel, or Covenant of Grace, are very Real, and Cordial: There is never a line, no nor a word of the Gospel, but it carries Christ’s heart wrapt up in it: Every promise is a love-letter sent by Christ, to assure the sinner, how affectionate his heart is set towards him: There is not an expression that drops from the mouth of Christ, but is full of bleeding Affection: Every promise gives the sinner a good Law right to Grace, provided that he accept of it when offered: If Christ be real in any thing, he is so in the offers of Grace to sinners.

Theophilus Gale, Christ’s Tears for Jerusalem’s Unbelief and Ruine (London: Printed for M. Widdowes at the Green Dragon in St. Pauls Church-Yard, 1679), 106.

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