Catholic Theology Plain Pure Peaceable, Conclusion · Section 8
§. VIII.
I Conclude with this ſummary determination of all theſe Controverſies to ſatisfie ſober minds.
1. GOD our CREATOUR is the Cauſa prima, the ſpring and Maſter and end of NATURE; and accordingly having antecedently made the creature in ſuch variety as pleaſed him, 1. He Actively affordeth them all that general Influx by which the Being given them is ſupported, and they are ſufficiently furniſhed for their ſeveral motions, operations or receptions.
2. And his Infinite Goodneſs and bleſſed Will is their common End in which they are all finally terminated; but variouſly thereby felicitated according to the variety of their capacities.
3. And as the Governour of the Univerſe he ſapientially ordereth all things, and conducteth them from their Beginning to their End; but variouſly as they are various.
II. So GOD our REDEEMER, having in Chriſt made all neceſſary preparations, and Redeemed mankind as to what belonged to a Saviour to do in Perſon upon earth, and having antecedently made an Univerſal Law of Grace, 1. Doth Reveal his Mercy to loſt ſinners, commonly, but in various degrees as he pleaſeth; And doth concurr with his Goſpel, by vouchſafing a Common Gracious Help, which hath an aptitude and tendency to the recovery of loſt ſinners.
2. And as the final Infinite Good he felicitateth all that are by Grace conducted to him as their end; and on the reſt will have his abſolute will fulfilled, and will not be fruſtrate of his End, though ſinners may be fruſtrate of theirs, and be unhappy.
3. And as Rector he ſapientially conducteth man in the way to this felicitating End, antecedently by the Goſpel, which is the ſame in it ſelf to all that have it: and conſequently as Judge by his Rewards; In which ſuppoſing his foreſaid commoner preventing Grace, he conſequently giveth men ſuch further degrees of co-operating grace or help and ſpiritual mercy, as in the uſe of former grace, they are fit to receive: and juſtly and penally denyeth that to others which they have made themſelves immediately unapt for, or uncapable of in the way of this ordinary common operation.
But withall as a free Owner and Benefactor who may do with his own as he liſt, (as he diverſifieth the works of Nature, though Nature keep a conſtant courſe, except in Miracles, ſo) he freely diverſifieth the gifts of his Grace (external and Internal;) though as Rector and the common Benefactor of loſt ſinners, he alter not the terms and means of Grace, which he at firſt determined of. And the equality and conſtancy of his Rectoral and Judicial diſtributions, is no way inconſiſtent with the diverſity which as a free Owner and Benefactor he maketh either in his Decrees or Gifts.
So that he is the Cauſe of All Good, though not every way equally to All, to make All Good and happy: And he hath made man capable of Improving his Gifts, to return him his own with Uſury, which he will require. But he is the Author of no evil of ſin; nor puniſheth any but for ſin, and as a means to that Good which is better than the Impunity of the ſinner: But he ruleth and cauſeth the Effects of ſin, when he cauſeth not the ſin it ſelf.
The Order of his Productions may be much perceived by man, and are fit for our obſervation. Of his own Knowledge and Volitions of them, we know no more, but that It is not formally the ſame thing as Knowledge and Will in Man; that It is moſt perfect and incomprehenſible; that It is his Eſſential Intellect and Will variouſly named as variouſly connoting the effects and objects: that To diſpute of any other internal order, priority or poſteriority in God's Knowledge, or Will, (as if he had particular Thoughts, Ideas and Volitions as man hath, or any thing in Him were Cauſed by the object,) and to vex the Church with contentions hereabout, is a preſumptuous arrogance and prophaneneſs, which God will puniſh, and good and ſober men ſhould tremble at and hate, and not become parties, in ſuch daring medlings with the Conſuming Fire.