The Lightless Star, Chapter 8
CHAP. VIII.
3 LEt what Grace soever, how true and genuine soever, be acknowledged from God to man, yet that Doctrine that teacheth, that it is given according to mens merit, in the sence of the Fathers against Pelagius, is Pelagian; but such is Mr. Goodwins Doctrine. Evident it is, that he makes faith, and whatsoever he cals Grace, so to depend upon the good use of the naturall understanding, as upon that account it is given unto men, how farre, and in what sence soever it is given; and as evident it is, that no good use can be made of the understanding in order to Grace, without some good use of the will; for except a man will, he shall not, without the use of his will he cannot provoke, and stirre up himselfe, so much as to meditate of God, and the things of God; but whosoever teacheth Grace to be given upon, or for the improvement of the Naturall will in any kinde or degree, falls under that so famously damned Doctrine of Pelagius, That Grace is given according to merits; for clearing this, let us briefly represent the Pelagian Heresie in its four-fold state, and the Doctrine of Austin, and other Fathers, and in them the Doctrine of the Church there-against.
In the first place, Pelagius denyed all ayde of supernaturall Grace (which Mr. Goodwin denies at this day, if he meane as he speakes) affirming, that the naturall strength of Free will was sufficient to fulfill the Commands of God, and to obtaine eternall life, denying Origin all sinne to the last.
In the second state he admitted the ayde of Grace, but 1. He acknowledged this ayde only in the Law, and externall Doctrine, as also in the example of Christ. 2. He ascribed only this to it, that by it man might more easily fulfill the Commands of God, which without it he could fulfill. He likewise by Grace understood remission of sins.
In the third state, he at least seemed to admit inward illumination of the understanding, Many Learned men hold, that at length he came to this, a speciall work of inward illumination by the Spirit above what he acknowledged in the second state; but he that shall vveigh well what Austine saith, Lib. d… Gr. Christi, c. 7. 10. 22, 23. 41. may well doubt of it.and inward excitation of the will; but this likewise, that man might be able the more easily to fulfill the Commands of God, which without it he might doe, ever denying the infusion of grace into the will, withall holding, that this Grace was given according to merit, that is, upon the good use of Naturall power before hand; against this Grace thus limited, we have out of Austine, and the Milevitan Councell newly spoken.
The fourth and last state was in the hands of certaine Pelagian Bishops, who wrote two Epistles against Austins Doctrine, which he answers in foure Bookes; their Doctrine the Father layes downe in these words: They will have the desire of good in man to begin from man, that the grace of finishing may follow the merit of this beginning, if yet this at the least they will have.
They differ from the last recited, in this; That they require this Grace, as simply necessary to the consummation of those vertues, the beginnings whereof were in Nature; but for the first motion unto good they required no internall grace; of this, Austine, Lib. 2. Contra duas Epistolas, Pelag. l. 8, &c. where after the stating of the question, in the prosecution of his answer, he strongly concludes all along against them, and therein against Mr. Goodwin, (taken in the best sence) that he that teacheth, that any the least motion to good in man prevents the Grace of God, he teacheth that …igmatized Doctrine of Pelagius, that Grace is given according to merits, which as otherwhere formerly, so here againe he with much clearnesse refutes.
The Question is stated in these words: Now Subduing Grace.that is the thing which we have to attend, whether or no God inspires into man unwilling, Man unwilling, and resisting, by Grace made willing, and consenting, the least desire of good how small and impe… fect soever from graceand resisting the desire of good, so that now he be not resisting, he be not unwilling, but consenting unto good, and willing good. A little after, for this they thinke is to be objected against us; That we say, God inspires into man unwilling, and resisting the desire not of how great good soever, but of imperfect good. It may be then that they themselves so farre keep a place for Grace, that they thinke without it a man may have a desire of good, but that good imperfect; but for perfect good, he cannot more easily have the desire of it by Grace, but without Grace he cannot at all have the desire of it. Having thus stated it, he refutes the Pelagian tenet.
But so likewise they say, the Grace of God is given according to our merits, which in the East Pelagius fearing to be condemned, by the Acts of the Church condemned; for if without the Grace of God, by us begins the desire of good, that beginning shall be merit, (see here in how large a sence the Fathers take Merit in this Controversie) to which as of due the ayde of Grace comes, and so the Grace of God shall not be freely given, but our merit shall be given.
But the Lord, that he might answer Pelagius yet to come, saith not without me somthing ye may doe, with much adoe, but he saith, Without me yee can doe nothing. And that he might answer these likewise yet to come, in the same Gospelsentence, he saith not, without me yee can finish nothing, but, yee can doe nothing, Joh. 15. for if he had said finish, they might have said, That the ayde of God was necessary not to begin that which is good, this being of our selves, but to finish it; but let them heare the Apostle too, for the Lord, when he saith, Without me yee can doe nothing, in this one word comprehends the beginning, and the end. But the Apostle, as the expounder of the Lords saying, distinguisheth each more plainly, saying, Because he that hath begun a good worke in you will finish it, untill the day of Christ Iesus, Philip. 1. But in the Holy Scriptures, in the same Apostle, we have found yet more then this, whereof we speak, We now speak of the desire of good, wch if thou wil…c have begun by the wil of man, but perfected by the Lord. See what may be answered to the Apostle, saying, for, we are not sufficient of our selves to think any thing as of our selves, but our sufficiency is of God.
To thinke any thing, saith he, to wit, good; but to thinke is lesse then to desire, for we thinke all that we desire, but we doe not desire all we thinke, because sometimes we think what we desire not.
Since therefore it is lesse to thinke then to desire, for a man may thinke of good which as yet he desires not, and afterwards may by profiting desire, what before without desiring he thought of, how unto that which is lesse, that is to thinke any thing that is good, we are not sufficient as of our selves, but our sufficiency is of God, and unto that which is greater, that is, to desire any thing that is good are we sufficient by our free-will, without the Divine ayde? for neither here doth the Apostle say, not that we are sufficient to thinke what is perfect, as of our selves, but to thinke any thing, (saith he) contrary whereto is nothing: Whence is that of the Lord, Without me yee can doe nothing. Then alledging the misinterpretation of Prov. 16. 1. by the Pelagians, where they read, The preparation of the heart is of man, and interpret it, that it belongs to man, to prepare the heart; that is, to begin good without the ayde of Divine grace.
Farre be it from the sonnes of the Promise (saith he) so to understand it, as though when they heare the Lord saying, Without me yee can doe nothing, they should, as it were, convince him, and say, Loe, without thee we can prepare the heart; or when they heare from the Apostle Paul, Not that we are of our selves sufficient to think any thing as of our selves, but our sufficiency is of God. They should as it were convince him likewise, saying, Loe, we are sufficient of our selves to prepare the heart, and by this, to thinke some good; farre be it from any so to understand it; but the proud defenders of their owne free will, and the forsakers of the Churches faith. Man prepares the heart, but not without the ayde of God who toucheth the heart; he concludes this Chapter with this memorable sentence.
Many good things God doth in man which man doth not; but none doth man, which God doth not make man to doe. Then c. 9. Therefore the desire of good would not be in man from God, if it was not good; but if it be good it is not, but from him in us, who is unchangeably good. For what is the desire of good, but love? of which Iohn the Apostle speakes without any doubtings, saying, Love is of God; neither the beginning thereof of our selves, and the perfection thereof of God, but if love be of God, the whole is unto us of God; for God keeps us from that madnesse, that in his gifts we should make our selves first, and him last, because his mercy hath prevented me; for if without him we can doe nothing, truly we can neither begin, nor finish. That we may begin, it is said, His mercy shall prevent me; that we may finish, it is said, His mercy shall follow me; then in the close of this Chapter, speaking of mans purpose; The good purpose of man, (saith he) subsequent grace assists, but except grace had gone before, it had not been. The care of man likewise, which is said to be good, though when it hath begun to be, it is helped by grace, yet doth it not begin without grace, but is inspired by him of whom the Apostle saith, But thankes be unto God, who hath put the same care for you in the heart of Titus; if it be the gift of God, that one man hath care for another, whose gift else shall it be, that a man hath care of himselfe? Then c. 10: which since it is so, I see not any thing in the Holy Scriptures commanded man of God, whereby his free will is proved, which is not found either to be given of his goodnesse, or to be required for the demonstration of the ayde of grace; neither doth man at all begin to be changed from evill to good, by the beginning of faith, but as free mercy, and that which is not owing to him doth it in him.