Catholic Theology Plain Pure Peaceable, Preface
The Preface.
THE firſt Part of this Treatiſe, though largeſt, and fulleſt of mens contentious Queſtions and opinions, is furtheſt from the true point of the difference and difficulty, which troubleth the Church▪ And is made large by accident, by way of diſquiſition and detection of the many enſ…aring queſtions, and vain or hurtful wranglings of the Schoolmen.
The Second Part cometh nearer our chief Controverſies, and reſolveth many other on the by; and containeth the ſumm of that part of Theologie, which is moſt clear, and ſure, and neceſſary.
This Third Part which cometh up to the main Controverſie, is ſhort, and troubleth you leſs with other mens opinions, and Schoolmens Wranglings about Grace and Free-will: Partly becauſe you had enough of them by the way before▪ And chiefly becauſe I would not by tediouſneſs, and recitation of Contentions, obſcure that which I moſt deſire to make plain, nor diſcourage the Reader by the length.
I think if I can manifeſt, that there is no real, or conſiderable difference among the Learned and Moderate on each ſide, (ſuch as are the Synod of Dort on one ſide, and even Bellarmine, Suarez, Ruiz, &c. on the other, beſides the moderate Lutherans and Arminians, (who may be aſhamed if they go farther from us than the Jeſuites) beſides abundance of Schoolmen that are of a middle ſtrain, between the Dominicans and Jeſuites,) few underſtanding Divines would then think that there were any conſiderable difference remaining about Predeſtination, or the univerſality of Redemption; Thoſe differences being but reſpective unto this.
But about Perſeverance I confeſs that there doth a real difference remain: But that it is of leſs moment than moſt on both ſides ſay, and ſuch as is no way fit to quench Chriſtian Love, or alienate Chriſtians from each other, or hinder their liberties or peaceable communion, I have fully proved in the Second Part, and formerly in a peculiar Treatiſe entituled, My Thoughts of Perſeverance.
If therefore I can truly diſprove our pretended difference about the … rations of Grace, or at leaſt prove it to be but as it is, no greater not more intolerable than that of Perſeverance, I ſhall think that all is done that is (thus) neceſſary.
The main difference (ſeeming or real) is about the Power of Mans Will: Of which I have ſpoken much in the Firſt Part, and purpoſely leave much to the Reconciling Praxis in the Second Book; which ſhall diſſipate the cloud of ambiguous words: Till then it ſhall here ſuffice to manifeſt, 1. That we are agreed with them whoſe conciliation I endeavour, that … is not the natural Powers▪ eſſential to a man which we are deprived of. 2. But that theſe Powers have by our common corruption, a ſinful Diſpoſition, unfitting them for a due exerciſe for God and againſt ſin. 3. And that all men (at leaſt at age) are not depraved in the ſame degree. 4. That this Ill diſpoſition is called a Moral Impotency, when it is ſuch as while it remaineth, the ſinful Act is ever done, or the commanded act is never done. There is then no Moral Power. 5. That the vitious ſinful impotency of the will, and its Habitual or diſpoſitive unwillingneſs to good, and proneneſs to things forbidden, is all one. 6. That he is Morally Able, who without any other grace than he hath, can do the thing commanded, or forbear the thing forbidden. 7. That there is no Power but of God. 8. That Nature, common grace, and ſpecial grace, give ſeveral powers or diſpoſitions. 9. That a moral power is leſs than a good habit. 10. That every man hath a moral proper power to do more good than he doth, and forbear more evil. 11. That every man is commanded to uſe ſome means in order to his ſalvation, which he is morally able to uſe. 12. That God uſeth to bear long with the abuſers of their Power before he forſake them. 13. That many have many perſwaſions and helps to uſe their power that abuſe it. 14. That it's juſt with God to forſake ſuch. 1…. And great mercy to the elect not to be ſo forſaken. All … will be made cleare… in their due …, which I ſhall now here offer you.
§. 2. AS for the five Articles: I. The Article of Predeſtination,
II. And the Article of Redemption, contain no difference between the parties, but only as they relate to the Articles of Free-will and effectual Grace, as is aforeſaid. For all muſt agree that God Decreed and Chriſt procured all that Grace or Mercy for men which he giveth them: Of which the Conditional gift of the Love of the Father, the Grace of the Son, and the Communion of the Holy Spirit in the Covenant of Grace, with a Commiſſion to his Miniſters freely to offer it to all Believing Conſenters, and to ſeal it and deliver it by Baptiſm, is a great part: And many mercies, teachings, perſwaſions, and motions tending to draw them to Conſent is another part. God decreed not to deny men that which he giveth them; and Chriſts Death procured them all that he giveth them. To which add what elſewhere I have opened, that there is no neceſſity of aſcribing to God any Poſitive Decrees of Negations or nothings. Elſe there muſt be a Decree againſt the exiſtence of all the myriads of poſſible animals, atomes, names, words, &c. And remember that to Permit is not-to hinder, and ſo is a meer negation, or a doing nothing; and that not-to-give faith, repentance, grace, the Goſpel, &c. is a negation, or a nothing, and ſo need no Decree, ſeeing a not-decreeing to give, &c. is ſufficient: ſo that the whole of the Controverſie about theſe two Articles is clearly devolved to the Controverſies of Grace and Free-will.
III. And concerning Free-will it cannot be denyed, but that Natural Free-will is part of that excellency or Image of God, by which man is differenced from bruits; and that it is ſuch a faculty by which man can in ſome inſtances, determine his own will to this rather than that, without Divine predetermination; which is certain in the …aſe of ſin, yea and of ſome good. For Adam's will could without any other grace than he had, have forborn his ſin. Or elſe ſtill all is but reſolved into Gods meer will. And it is agreed on (as is ſaid before) that all men can do more good than they do, and forbear more evil than they forbear, and that without any more grace or help than they have when they uſe it not: ſo that it is not abhorrent from the nature of Free-will, for a man to make a good uſe or an ill, of the ſame meaſure of grace at ſeveral times, or for ſeveral men to make ſeveral uſes of the ſame meaſure. Therefore it is no unjuſt anſwer to the queſtion, [Why did he forbear this ſin to day, and not yeſterday] or [Why did this man forbear ſin and not that, ſuppoſing them to have the ſame meaſure of aſſiſting grace,] to ſay [Becauſe, this man, at this time, uſed that power which God had given him, in ſtirring up his own will to concurt with grace, and the other man, or this at another time, did not what he could.] Not that this anſwer is good in all caſes, (where more grace is neceſſary to the effect,) but in this forementioned. So that it is no Deifying of the will of a Rational free-Agent, to ſay that it is eſſentially a ſelf-determining faculty, made by God in the Image of his Liberty, and depending on him, and not able to Act without him as the firſt Cauſe, but yet on ſuppoſition of his Natural preſervation and univerſal concurſe, and of his directions and Laws, it is able to make choice hic & nunc to will or not will, to will this rather than that, without Divine neceſſitating predetermination, and without any more Grace or help than ſometime it hath when it doth the contrary: All which ſhewing the natural power of mans will, and its liberty, muſt be readily acknowledged by all ſides, that will not ſay that Adams firſt ſin, and every ſin of all men elſe, are all reſolved into Gods cauſation in caſe of commiſſions, and Gods non-cauſation in caſe of omiſſions, and into Gods will in both; and that man can no more do any thing but what he doth, than he can be God, or overcome God, or live and act without God.
And as we muſt thus agree that natural Liberty conſiſteth in a ſelf-determining power peculiar to Rational free agents; ſo we are all agreed except the Pelagians, that mans nature is vitiated by Original ſin, and therefore that the will which is naturally free from force and neceſſitation (except from God, who never neceſſitateth it to evil,) is yet in ſervitude to our own concupiſcence, and is not free either from the enticements of ſenſe, or the erroneous conduct of a blinded mind, or from its own vicious habits, (averſeneſs to God and holy things, and proneneſs to things ſenſual, and ſeeming good:) And therefore that this Holy, or Moral Liberty of the will, muſt have the Medicinal Grace of Chriſt to heal it; (of which next▪)
IV. And as to the Article of Effectual Grace, it is agreed on (and cannot I ſpeak not of Grace as it is Gods favour, but the effect: …e gratia data, non de gratia dant….with ſobriety be gainſayed without ſubverting the main doctrine of the Scriptures) that whereas beſides the Preparatory or Promeriting Grace of Chriſts own performance, there is yet a three-fold Grace neceſſary for the application or conveyance of the Benefits purchaſed by Chriſt; in the meaſure hereafter mentioned, all this is common.
I. The firſt ſort of Grace lyeth in the enacting of a new Law of Grace, called alſo in ſeveral reſpects, The new Teſtament, the new Covenant, and the Promiſe. And as to this it is agreed, 1. That God made this Law, Covenant or promiſe in the firſt Edition with Adam and Eve after the fall, Gen. 3. 15. (the ſeed of the woman ſhall break the Serpents head,) and did by Actual Remiſſion, of their ſin, and not-puniſhing them as the firſt Law threatned, yet more plainly manifeſt to them the pardoning Grace of this Covenant; And that he made this new Law or Covenant to all mankind in and by them: And that he again renewed the ſame Covenant of Grace with all mankind in Noah after the deluge. Thoſe few inconſiderate perſons that deny this, are not ſo valuable as to be an exception to our Concord. It is an intolerable conceit of any to think that the tenour or ſence of the Conditional Covenant of Grace (for I talk of no other) extendeth not univerſally to all men, but that any men are yet leſt under no other Law or conditional-promiſe or Covenant, than that of Innocency. For if that were true, 1. Then God ſhould be ſuppoſed to make men a promiſe of Life, on a condition of preſent natural impoſſibility; And to ſay to ſinners [If you be not ſinners, you ſhall live.] 2. And to oblige men to the ſame Impoſſibilities as the means of their ſalvation, ſaying ſtill to ſinners [I require you ſinners that you be no ſinners that you may be ſaved.] 3. Which is indeed to ſay that the caſe of all that are under the firſt Law of Innocency only is deſperate, and they have no more hope or remedy than the Devils. 4. And then Chriſt had miſtaken the matter himſelf, when he commanded his Miniſters to Preach this Goſpel or Covenant to all the world, and every (humane) Creature, and tell them that If they believe they ſhall be ſaved, and to offer them Baptiſm if they conſent. 5. And either Preachers muſt preach an untruth to many, or elſe not know what man to preach to. 6. But the actu-al force and obligation of the Covenant, puts all out of doubt, that the world is under a Law of Grace: For what man, that by ſiding hath not his underſtanding utterly diſtorted, to look only on one ſide, can ſay that none but the Elect are bound to Believe in Chriſt, or to Repent of ſin, or to turn to God? and this as a means of their ſalvation? What man dare ſay, that any Heathens in the World, are under no obligation, to uſe any means at all, for the pardon of their ſins, or the recovery and ſaving of their ſouls? What man dare ſay that it is no ſin in them not to uſe any ſuch means? And what duty or ſin can there be without a Law? And what Law can bind men to accept of Grace, and to ſeek it, and uſe means for pardon, renovation and ſalvation, but the new Covenant or Law of Grace? Sure the Law of Innocency hath no ſuch obligation. 7. Laſtly, And Gods uſage of all the world, puts the caſe paſt Controverſie. For he uſeth no man according to the meer Law of Innocency: All the world have a great proportion of the Mercies of the New Covenant; and therefore are not under the Covenant of Innocency alone.
Yet we maintain that the preceptive part of the Law of Innocency as to the future, is ſtill in force to all men [Obey perfectly;] And that the penal part is ſo far in force as to make death in the firſt inſtant due for every ſin: But we add, 1. That the Remedying pardoning Law being in force with it, doth immediately diſſolve that obligation, and make it uneffectual to the puniſhment of believers: 2. And that the Promiſing part of the Covenant of Innocency is utterly ceaſed by the ceſſation of mans capacity: And therefore that the Preceptive part (for perfection) is now no Condition of Life to any man.
Two things I was wont in my Ignorance to ſay againſt the univerſal tenour of the new Covenant. 1. That God diſtinguiſhed and excluded ſome at the firſt making of it, under the name of the Seed of the Serpent: But 1. No Scripture giveth us the leaſt ground to think that men equally guilty, are ſome called the Seed of the Serpent, and ſome of the Woman, meerly as denominated from or diſtinguiſhed by Gods own will or decree, without any real difference in the perſons. 2. And if the Image of Satan in Original ſin, were it that denominated the Seed of the Serpent, then all the world ſhould be excluded, becauſe all are ſuch before they are regenerate. 3. Therefore it is plain that it is not meer Original ſin that denominateth any one, the Serpents Seed, in the ſence of that Text, but a conſequent rejection and oppoſition of the Mediator or Grace of the new Covenant.
2. I was wont in my great Ignorance in my youth to think, that All men were meerly under the firſt Covenant, till Converſion, and then they came under the ſecond only. But this was but Confuſion. To be under a Law or offered Covenant, as the terms of life or death, is one thing; And ſo all are under a Law or Covenant of Grace, and no man under the meer Law of Innocency; obliged to perfection as the ſole condition of life: And to be obedient to this Law, and a Conſenter to this Covenant, and ſo to be in the Covenant as Mutual, is another thing; And this is the caſe of Conſenters only.
So that I may take it for granted that we are agreed, that as to the firſt Edition of the Law of Grace to Adam and Noe, it extendeth or is in force to all the world, at leaſt, till by enmity againſt Grace, they have made themſelves deſperate as the Serpents ſeed: Yea then, the Law of Grace is in force to them, though they reject the Grace of it.
2. And as to the laſt Edition of the Covenant of Grace by Chriſt, 1. The tenour of it extendeth to all; as is viſible Matth. 28. 19. Mark 16. 16. Joh. 3. 16. 2. And Chriſt hath made it the office of his Miniſters by his commiſſion, to promulgate and offer it to all. 3. And whereas providence concurreth not to the univerſal execution, we muſt all confeſs, that Chriſt came not to put the world into a worſe condition than he found them in. If he did any no good by his Incarnation, he would do them no harm. Therefore they that never hear the Goſpel, are ſtill under the firſt Edition of the Covenant made with Adam and Noah, ſo far as it is unaltered. I add that word, becauſe, that ſo far as the Promiſe was to give ſalvation by the Meſſiah hereafter to be incarnate, none is now bound to expect his future Incarnation, becauſe it is paſt. But the ſame benefits that were due to believers before Chriſts incarnation, are due ſince upon the true performance of ſo much of the condition as is ſtill in force, and not repealed.
3. And we muſt needs agree, that the Ignorance of the Apoſtles before Chriſts ſufferings, of his death, ſacrifice, and reſurrection, doth ſhew, that the faith of the Godly Jews then, was far more general, and leſs particular, than the faith now required of Chriſtians.
4. And alſo, that more was required then, to be known particularly by the Jews that had the Scripture and Tradition to acquaint them with the Meſſiah to come, than of the reſt of the world, that had not thoſe diſtinct diſcoveries, nor Abraham's promiſes made known unto them: And how much Gen. 3. 15. might cauſe them to underſtand, we may conjecture by the words At leaſt this much was required of all, that they believe that their ſin deſerveth puniſhment, and miſery, and yet that God of his abundant mercy, by his Wiſdom ſecuring his Truth and Juſtice, will pardon ſin and grant ſalvation to all that truly Believe and Truſt in that his Wiſdom and Mercy, and repent of their ſins, and unfeignedly give up themſelves to God as their merciful Redeemer. Thus far we are agreed about the Grace of the Covenant.
II. And as to the ſecond ſort of Communicative Grace, that is, The Promulgation of this Law of Grace, and offers of the Covenant-Benefits to man, we are and muſt be all agreed, 1. That (beſides what Tradition ſacrificing did intimate,) the firſt Edition of the Covenant of Grace (as is ſaid) is univerſally promulgate by Providence. For whereas by the violation of the Law of Innocency, all bleſſings were forfeited, and all miſeries deſerved, and no man had any notice by that Law, of any hope or means of his recovery: on the contrary, all the world hath great abundant mercies, and are not puniſhed according to the firſt Law, and therefore have ſenſible forgiveneſs of ſin; and all have an inward teſtimony or conviction, that they are obliged to gratitude for theſe mercies, and alſo to the uſe of certain means (as Repentance, Prayer, &c.) in order to their farther pardon and ſalvation. And all this fully demonſtrateth that God hath ſo far promulgated the old Edition of the Covenant of Grace, as to make it notorious that the world is not under the meer Law of Innocency. And to believe in a Merciful pardoning God, (as he was Exod. 34. proclaimed to Moſes is become even the Law of lapſed Nature.
2. And as I ſaid, the laſt Edition of the Covenant is commanded by Chriſt in his Miniſters commiſſion to be proclaimed to all the world: Yea Magiſtrates, parents, neighbours, all men, in their ſeveral capacities are bound to promote it. 3. And the world hath actually heard ſo much of the Goſpel, as that Paul in his dayes ſaid, That their ſound went into all the Earth and their words to the end of the world, Rom. 10. 18. when it had gone but a little way in compariſon of what it hath ſince done. Thus far we are agreed of the Promulgation.
III. The third ſort of Grace is the Internal operation of the Spirit of God upon mens hearts; And here it is that the heart of all our difference ſeemeth to lie.