love And answerably how can grace be physically productive of water or fire Some creatures are in regard of qualities contrary and therefore impossible they should be in any the least degree proportioned in regard of mutuall production What proportion can there be in fire unto the production of water or in water unto the production of fire I know the patrons of this obedientiall active power swallow these and greater absurdities of which the rehearsall is a sufficient confutation And I confesse I should be transported with just wonder at the infatuation of such rationall men if the Apostle had not told me 2 The. 2.10,11,12 That because some men receive not the love of the truth therefore God shall send them strong delusions that they should believe a lie c. If any one yet desire a refutation of such sencelesse fopperies they may meet with it in their own Vasquez and in Faber Faventinus out of the * In quartum sentent disp 2. p. 15 16. latter of which I shall insert this following argument If there be an obedientiall active power inevery creature unto any effect whatsoever then there is in an ant or pismire such a power unto the acts of understanding or willing and oonsequently an ant or pismire remaining an ant or pismire without any change at all in it's nature may by God be elevated to enjoy God to understand discourse which are effects that not onely surmount it's nature but are also repugnant thereunto For what grosser contradictions can there be then to affirme that a livelesse being whiles such can be inabled for the performance of vitall operations The last argument shall be drawne from a comparison of an obedientiall active power with an obedientiall passive power There is more limitation in that then in this For there is no creature but can suffer that which it cannot doe can receive that which it cannot produce But now the obedientiall passive power of every creature is limited therefore so also is it's obedientiall active power No creature is capable of receiving all things much lesse can it be advanced unto such a pitch of efficiency as to be physically instrumentall in the working of all things That every creature is not capable of receiving all things is thus proved out of the subtile Scotus Things materiall are not capable of receiving things spirituall and spirituall or immateriall things are not capable of receiving things bodily or materiall A stone cannot receive wisedome nor an Angell whitenesse For then we may denominate a stone to be wise an Angell to be white I know Franciscus bonae Spei in 8. libros Phys Arist pag. 131. acknowledgeth all these things to he possible But then a thing altogeither irtationall may be rationall a spirituall substance may be corporeall which are such grosse contradictions that an ordinary understanding may easily discerne them And thus have I proved in generall that there is no physicall instrumentall power in Christ's humanity of working any supernaturall or miraculous effects I shall next bring one argument to prove this particularly concerning such supernaturall or miraculous effects as were or are wrought by Christ at a remote distance from his humanity A physicall cause cannot worke unlesse it be present Impossible to write here by a penne at Rome whereupon Aquinas Sum. part 1. quaest 8. Art 1. proves Gods omnipresence from his influence upon or cooperation with all things But now many miracles were wrought by Christ at too great a distance to conveigh any physicall influxe from his manhood Thus he cured the Centurions servant Math. 8.8,13 and the rulers sonne unto whom he never approached Joh. 4.50,51,52,53 and therefore he healed them by the omnipotency of his Godhead and not by any physicall power of his manhood The heavens receive the humanity of Christ untill the times of restitution of all things Acts 3.21 And at such a distance there can be no physicall contact betwixt it and the soules of men and therefore it cannot be physically instrumentall in their regeneration Lastly Christ may be considered according unto his two fold state of humiliation and exalation 1. According unto his state of humiliation and in that there was a fulnesse of satisfaction and merit a fulnesse of satisfaction to make ample amends unto Gods enraged justice a fulnesse of merit to purchase reconciliation acceptation of both their persons and services the image of God the kingdome of heaven and an inheritance of glory This fulnesse of Christs satissaction and merit was first typified under the Old Testament secondly asserted in the New Testament Thirdly really evidenced by his exaltation as a signe Fourthly clearly demonstrated from the worthinesse and infinitenesse of his person as the cause and originall thereof 1. It was typified under the Old Testament I shall at this present instance but in three types of it 1. The u Bilson in his survey of Christs sufferings pag. 112.113 burning or consuming of the sacrifice by fire miraculously delivered by God which made them ascend towards the place of his glorious presence in token of his full and favourable acceptation of Christs sacrifice prefigured by them Lev. 1.9 Judges 6.17,21 2 Chron. 7.1,3 1 King 18.38,39 2. The compleatnesse of the daily bloudy sacrifice for that had conjoyned together with it the unbloudy sacrifice of the meat offering and another of the drinke offering Exod. 29.40 And the fuller the sacrifice was the more it did resemble the sufficiency of Christs humiliation 3. The sweetnesse of the things required in their meat drinke offerings that were joyned with their burnt offerings flowre oyle and wine Exod. 29.40 unto which we may adde the fragrancy of frankincense which was to be put on their volunâ—ary meat-offerings Levit. 2.2,15 These things did serve aptly to figure how sweet and well pleasing unto God the sacrifice of Christ should be Secondly We have this point plainly asserted in the New Testament Christ hath given himselfe for us an offering and a sacrisice to God for a sweet smelling savour Ephes 5.2 In which words we have two things pertinent unto our present purpose the sufficiency the fragrancy of Christs humiliation 1. The sufficiency of it He gave himselfe for us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an offering and a sacrifice unto God Where the first word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth either all sacrifices in generall or else unbloudy ones in particular meat and drink-offerings The second word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 denoteth bloudy and slaughtered sacrifices Now the comparison of Christs humiliation and obedience unto an offering and sacrifice sheweth that it was the substance of all offerings and sacrifices whatsoever under the law whether unbloudy or bloudy and that therein they had all their full accomplishment There was nothing foreshadowed by either meat-offerings drink-offerings or burnt-offerings but was perfectly fulfilled in his oblation sacrifice of himselfe Secondly We have here the fragrancy and acceptablenesse unto God of the offering and sacrifice of
This physicall power is againe twofold of a principall or instrumentall cause It is agreed on all hands that the manhoood of Christ hath not such a physicall power of working miracles as belong's unto a principall cause God alone doth great wonders Psalm 136.4 It is only the ſ Suarez in ter part Thom. tom 1. disp 31. Sect. 4. authour of nature that hath power above nature In every miraculous worke the lawes of nature are as it were broken and therefore no creature can after this manner worke as a principall Agent But he alone who is above all the lawes of created nature and can worke upon all things per modum Imperii aut efficacis voluntatis by way of command or effectuall will If he say let there be light there is light Gen. 1.3 He can command the light to shine out of darknesse 2 Cor. 4.6 All the controversy then is concerning such a physicall power as is instrumentall and here Capreolus Cajetan Ferrariensis Suarez Gregory de Valentia and others maintaine that it worketh miraculous and supernaturall effects as a physicall instrument of the Deitie Against them out of Vasquez in primam part Thom. tom 2. disp 176. cap. 3. and others I shall shape this following argument When any thing is assumed to be an instrument unto any effect there is not only the relation of an efficient and effect between the principall cause and the effect but also betwixt the principall cause and the instrument because the effect issueth or proceedeth from the principall cause by the instrument And the instrument doth that really and truly which before it did not Now if there be in the effect any such relation of emanation from and dependancy upon the instrument then it is either out of the nature of the instrument or else by some change wrought in the instrument Now to apply this unto our purpose If the miracles and other supernaturall workes wrought by Christ carry the relation of an effect unto Christs humanity as a physicall and proper instrument why then this reference is either according unto the nature of Christ's humanity considered in it selfe or else by vertue of some new change wrought in the humanity 1. They themselves will confesse that it is meerely by the will and good pleasure of God and therefore not by any naturall vertue of the humanity If they say that it is by some superadded vertue whether permanent or transient it matters not Why then I demand Whether this superadded vertue be naturally in it's owne nature considered in it selfe proportioned or utterly disproportioned unto any thing in these miraculous and supernaturall effects If it carry no naturall proportion unto any thing in them why then it selfe will need a new and farther elevation and the communication or derivation of it unto the humanity will be alltogeather uselesse to elevate it unto such a height of activity as is pleaded for If you say of this superadded vertue that it hath any naturall proportion unto something in these miraculous and supernaturall effects why then it hath also some previous action naturally proportioned unto something or other in them and what that is could never yet be by any assigned or so much as imagined What previous action was there in any thing in the clay or spittle that carried any the least naturall proportion unto any thing in the restoring of his sight that was borne blind Joh. 9.6,7 What foregoing influence could there be in any thing in the voice of Christ naturally proportioned unto the reunion of the soule and body of Lazarus and the raising of him out of his grave Joh. 12.43,44 Vix concipi potest saith Suarez in tert part-Thome tom 1. disp 31. sect 5. pag. 485. quomodò aliqua qualitas sit ex natura suâ potens ad expellendos Daemones curandos omnes morbos uno momento sine resistentia non per alterationem aliquam sed per modum imperii neqúe naturali necessitate sed ad nutum humanae voluntatis It can hardly be conceived how any quality should be of it 's own nature powerfull to expell Devils and to cure all diseases in one moment without resistance not by any alteration but in a way of command not by naturall necessity but upon the beck of the humane will in Christ What he speakes of qualities may a fortiori be applied unto any transient motion stampt upon and received in the humanity All this discourse is built upon that of Aquinas part 1. quaest 45. art 5. A physicall instrument cooperates dispositivè unto the effect of the principall Agent And indeed with what reason can that be intitled a physicall instrument which hath no naturall tendency unto an effect and of it selfe contributes nothing at all thereunto Wool then cannot be a physicall instrument of cutting Neither Moses his rod of dividing the red sea Nor Rammes hornes of blowing down the walls of Jericho Here the sticklers for this physicall power have besides that concerning a superadded vertue already confuted two other evasions 1. Some suppose that the manhood of Christ may be elevated unto a physicall instrumentary efficiency of miraculous and supernaturall effects meerely by conjunction with and actuall subordination unto the vertue of the Godhead as the principall Agent without any power of agency seated in the manhood This conceit is opposed by Suarez in tert part Thomae disp 31. sect 6. pag. 493 494. and others upon this ground Because the progresse of an Agent or efficient unto its second act action presupposeth in it the first act an active power A forreigne power without it extrinsecally assisting of it will not serve the turne it must be a power intrinsecall unto the efficient either by way of identity or information The actions of God presuppose an active power in him by way of identity The actions of the creatures presuppose active powers in them that are qualities Indeed metaphorically and improperly we may be said to be able to doe that which we can procure to be done by our friends or by our money But to speake properly and physically no Agent whatsoever can be said to be able for an action so much as in an instrumentall way that hath not in it something that is a principle of such an action But now this subordination of the manhood unto the Godhead is meerely by extrinsecall denomination For as they state it it neither presupposeth nor addeth any active power unto the manhood that is formally intrinsecally in it The Vertue or active power of the Godhead subsists in the Godhead it selfe and is essentiall unto it and therefore the manhood cannot be formally and intrinsecally invested with it and consequently it cannot thereby beexalted to be a physicall instrument of miraculous and supernaturall actions of producing which it hath not in it selfe any active power Yea but say the fautors of this opinion an instrument workes not in its proper vertue but in the vertue of the principall efficient
worthinesse of his person but also a fulnesse in his suffering he was to suffer all the parts of the generall curse and punishment due to sinne as touching the substance and nature of them not as touching the circumstances either of place or continuance And this was figured by the powering all the bloud beside the bottome of the Altar Exod. 29.12 By the burning of all the burnt offering Levit. 1.9 by the z As the burning of the heyfer signified the fufferings of Christ Heb. 13.11,12 So the ashes were the monument of his most base and utmost afflictiōs for ashes were used as greatest signes of sorrow and misery 2 Sam. 13.19 Job 30.19 42. vers 6. Jer. 6.26 and to be brought to ashes upon the earth is noted for the extremity of Gods fiery judgments Eze. 28.18 Aynsworth upon the place burning of the red heifer unto ashes Numb 19.9 Secondly The Papists by jost consequence impugne the all-fullnesse of Christ's satisfaction and merit in their maintenance of saintlie satisfactions and merits 1. In their maintenance of the satisfaction of the saints for this maketh Christs satisfaction imperfect in that it addeth thereunto a supply of humane satisfactions Yea but say the Papists the doctrine of the satisfaction of the saints is so farre farre from derogating any thing from the dignity of Christ's satisfaction as that it rather maketh unto the greater honour thereof because it deriveth all our power of satisfying from his satisfaction It is no derogation from Gods Omnipotency that he workes by second causes that in the acting of the greatest miracles he makes use of his meanest servants So it is no imbasement but rather an honour and glory unto Christ's satisfaction to have them advanced so farre as that by vertue of them the members of Christ are made in part satisfyers of divine justice not in equality with Christ but by subordination to him Hereupon Bellarmine tom 3. de paenitentia lib. 4. cap. 14. very gravely adviseth us to take heed that we doe not wrong the workes of grace the members of Christ and the holy Ghost himselfe whiles we thinke to strive for the honour of Christ for the disparagement of the fruite redounds unto the roote and the injury done unto the members reflects upon the head But that notwithstanding all this glozing their doctrine of humane satisfactions doth eclipse the dignity and overthrow the force of Christ's satisfaction will appeare by clearing up these two particulars 1. that considering the all-fulnesse of Christ's satisfaction humane satisfactions are needlesse 2. that they are injurious to the worth of Christ's satisfaction 1. Presupposing the all-fulnesse and infinite worth of Christs satisfaction humane satisfactions are needlesse and causelesse To what purpose should any man light up a dimme taper and smoaky candle when he hath the cleare and full light of the sunne If Christ's satisfaction be of infinite price why then may it not serve for the expiation of the guilt of temporall punishments and if there be an all-sufficiency in Christs satisfaction what need ours Yea but say they mans satisfaction is needfull not to supply the want of Christs satisfaction but to apply it unto us It is one of the instruments ordained by God for the application of Christs satisfaction unto us unto the taking away of temporall punishments That this is but an idle evasion will appeare 1. By a comparison of Christs satisfaction 2. By the entirenesse of the application thereof and 3. by their owne restriction and limitation of the use of it 1. By a comparison of Christs satisfaction and such an argument we have urged by Ames Bell. enervat tom 3. lib. 5. cap. 4. pag. 227. Satisfactio nova non magis requiritur ad satisfactionem Christi applicandam quam nova mors redemptio resurrectio ad mortem redemptionem resurrectionem Christi applicandam A new satisfaction is no more required to apply the satisfaction of Christ then a new death redemption resurrection is to apply the death redemption and resurrection of Christ 2. From the entirenesse and indivisibility of the application of Christs satisfaction Christs satisfaction is applied unto a soule entirely wholly and at once at least for the same sins and not by parcels But now they without any the least warrant from Scripture make two parts of the application of Christs satisfaction First one by confession contrition together with the Priests absolution to the taking away of the fault and eternall punishment 2. Another by satisfactory workes to the taking away of the temporall punishments 3. By their owne a Mr. Bishop telleth usthrough all this discourse that the use of Christs satis faction is to take away the guilt of sin and the eternall punishment thereof and that this we obtaine in the forgivenesse of our sins But now after theforgivenesse of our sins the satisfactions remaine to be performed by us If this be so if the use of Christs satisfaction be determined in the forgivenesse of our sins and the satisfactions follow after how or to what use doe the satisfactions apply unto us the satis factions of Christ As for example Mr. Bishop giveth a man absolution before he dyeth he hath thereupon his sins forgiven him and a release from cternall punishment but yet being not as yet throughly scoured to Purgatory he must goe Now then in what fort and to what end doth Purgatory apply unto him the satisfaction of Christ For the satisfaction of Christ medleth not with temporall punishments he hath left the Kingdome of temporall satis factions and the whole revenuethereof to the Pope What doe we here then with applying the satis faction of Christ Riddle this riddle he that can for Mr. Bishop eannot doe it Abbot against Bishop part 2 d. pag. 737 738. limitation and restriction of the use of Christs satisfaction They limit and restraine the use of Christs satisfaction unto the taking away of the fault of mortall sins and the eternall punishment of them And how then can humane satisfactions apply the satisfaction of Christ for the taking away of temporall punishment Unto these foregoing proofes I shall adde foure more taken from 1. The generall nature 2 The originall 3. The distribution 4. The relation of the instruments of the application of Christs satisfaction 1. From their generall nature They are all ordinances of God branches of his worship But the supposed paines of Purgatory which they make to be satisfactory to Gods justice are not ordinances of God branches of his worship therefore no meanes of applying Christs satisfaction to us 2. From their originall All instruments of applying the satisfaction of Christ proceed from the grace mercy and favour of God But the paines of Purgatory and we may say the same of all temporall punishments that are properly and formally such come from the justice of God and are of a destructive and malignant nature tending unto the perdition of the creature and therefore not meanes of
applying Christs satisfaction unto us Thirdly from their distribution They are either on Gods part offering or on our part receiving Christs satisfaction But by humane satisfactions v. gr the paines of Purgatory and the like Christs satis faction is neither offered on Gods part nor received on our part therefore they are no meanes of applying Christs Satisfaction Fourthly from their relation All meanes of the application of the satisfaction of Christs death are referred thereunto as the object that is to be applied and have an aptnesse for the apprehension signification or exhibition thereof But now no such thing can be affirmed of the paines of Purgatory or the like pretended satisfactory punishments and therefore they have not so much as an instrumentall force of applying the satisfaction of Christs death and sufferings I shall conclude this particular in the words of Abbot against Bishop 2 d. part pag. 736 737 Mr. Bishop telleth us that the use of our satisfaction is to apply unto us Christs satisfaction A goodly and witty device I have a medicine fully sufficient and available for the curing and healing of my wound and I must have another medicine for the healing of the same wound which I must apply and lay to the former medicine My surety hath fully and perfectly discharged my debt and I must my selfe pay the debt againe that my surety's payment may stand good for me A satisfaction to apply a satisfaction is a toy so improbable and senslesse as that we may thinke them miserably put to shifts that could find no better cloake to hide their shame 2. The doctrine of humane satisfactions is injurious unto and derogatory from Christs satisfaction and that in two regards 1. It communicates unto man the power of satisfying which is a peculiar and incommunicable prerogative of Christs 2. It ascribes unto man satisfaction in such a manner as that it quite excludes and shuts as it were out of doores the satisfaction of Christ 1. It communicates unto man the power of satisfying which to be a peculiar and incommunicable prerogative of Christs may be manifested from two fruits of Christs satisfaction and from a comparison of satisfaction with creation 1. From two fruites or effects of Christs satisfaction proper and peculiar thereunto 1. Redemption of us and 2. A perfect and full reconciliation with God 1. Redemption of us Christ redeemeth us from our sins by fully satisfying Gods justice for them and therefore if the power of redeeming cannot be imparted unto the Saints neither can the power of satisfying because redemption is founded upon satiffaction Now the power of redeeming is so appropriate unto Christ as that the very Papists themselves acknowledge no Mediatours of redemption besides him He by himselfe hath purged us from our sins Heb. 1.3 A second effect of Christs satisfaction is our perfect and full reconciliation with God Rom. 5.10 Col. 1.21,22 Now these and the like places are to be understood exclusively We are reconciled unto God onely by the satisfaction of Christs death and bloud The whole chastisement of our peace was laid upon him Is 53.5 No chastisement whatsoever besides that of his can pacify the wrath of God against us can procure our peace with him And indeed the Papists themselves will acknowledge that nothing which a sinfull man can doe or suffer is able to purchase a returne of Gods favour and Friendship Now if mens best workes and greatest sufferings cannot reconcile unto God then neither can they satisfy the justice of God Because reconciliation of God unto man followes satisfaction unto his justice Even as his enmity with man is an inseparable * Pemble pag. 255. consequent of the breach of his justice God then is never perfectly reconciled unto a creature that hath violated his justice untill full satisfaction be made unto his justice for the whole punishment due unto such violation And if he be once fully and perfectly reconciled there is no place for any further punishment though but temporall Because the friends of God and members of Christ cannot be condemned But satisfactory punishments doe necessarily imply condemnation Besides as Chamier largely proveth against Tapper tom 3. lib. 23. cap. 19. pag. 1044. Reconciliation and remission are though distinguished yet inseparably conjoyned God was in Christ reconciling the world unto himselfe not imputing their trespasses unto them 2 Cor. 5.19 Where God is reconciled unto sinners he doth not impute unto them the guilt of their sinnes but totally pardons them He remits the whole fault and punishment He remembreth them no more he doth not so much as make mention of them He covereth them makes them as white as snow blots them out as a thick cloud casts them into the depth of the Sea hides his face from them casts them behind his backe removes them as farre out of his sight as the East is from the West so that upon judiciall enquiry they shall not be found to wit in respect of condemnation Jerem. 31.34 Ezek 18.22 Psalm 32.1,2 Psalm 51.9 Micah 7.19 Esay 44.22 Psalm 103 12. Esay 38.17 and 1.18 Jer. 50.20 If any shall say that these phrases signify onely a partiall forgivenesse of sinne any indifferent reader will judge that they are blinded with prejudice and have wilfully shut their eyes against the light of the truth A second argument to prove that the power of lati-fying is not communicable unto a meere creature is taken from a comparison of satisfaction with creation Satisfaction hath the same place in the order of grace which creation hath in the order of nature But now creation is so proper unto God as that it is blasphemy to affirme there be any subordinate creators And therefore it is equally blaspheamous to averre there be any subordinate satisfyers of Gods justice As for that instance which Bellarmine bringeth of Gods working miracles by his servants it is utterly impertinent For God alone really and properly worketh miracles Men being at the most but morall causes of them as by their prayers they obtaine this of God that he would doe them or as God useth their helpe as a signe or token of a miracle to be done by him And moreover new miracles were not done by man for application of any former miracles of God as they feigne that our satisfactions serve to apply Christs This similitude therefore hath no proportion unto the matter in hand And thus have we proved that the power of satisfying is not communicable unto a meere man much lesse unto a sinfull man no not so much as in a way of subalternation unto Christ's satisfaction But b Sed insto Primò satisfactionemnon esse subalternatam passioni Christi tùm quìa Deus non subalternavit cuâ—us id solius jus erat sed soli Papistae Tum quia ipsa Papistarum confessione passio Christi non operatur per satisfactionem Sed satisfactio adhibetur propter imperfectam applicationem passionis At quae causae aliarum defectum supplent
Therefore immediate conjunction with the vertue of the principall cause is sufficient to constitute and denominate an instrument in actu primo For answere that usuall saying may have two t Suarez in tert part Thomae disp 31. sect 6. p. 496. sences Either that there is an utter nullity of vertue or that there is an improportion and insufficiency in the vertue of instruments towards their effects 1. That there is an utter and absolute nullity of vertue in instruments towards their effects that they worke not by any vertue which they have intrinsecally in themselves but only by the extrinsecall vertue of the principall agent And this if we speake of physicall instruments is most untrue For action is a second act and therefore ever presupposeth in the Agent which it denominateth a first act an active power not onely extrinsecall which is without it but also intrinsecall which is either in it or really the same with it Impossible is it for any thing to have so much as an instrumentall concurrence unto that in respect of which it is not cloathed with a power of Agency 2. This saying may have another meaning It may denote onely the improportion and insufficiency of the vertue that is in instruments towards their effects that they are not able of themselves to produce their effects without the supply and assistance or motion and application of their principall efficient Thus an axe though it hath an edge a fitnesse to cut yet it cannot actualy cut unlesse it be applied by the hand of the workeman And this sence I grant to be true and sound but then it maketh nothing to the purpose A second evasion which others fly to is an obedientiall active power compleated by the extraordinary concurse of God and here they passe ab hypothesi ad thesin and affirme there is such a power in every creature Looke say they as there is an obedientiall passive power in every creature to receive whatfoever God will put into it and to be made whatsoever God will make of it God is able of these stones to raise up Children unto Abraham Math. 3.9 So likewise there is in every creature an obedientiall active power whereby it may be elevated unto the working of whatsoever God will effect by it According unto this power the sacraments say they are elevated to be physicall instruments of grace Materiall fire in hell inabled to burne and torment spirits the words of consecration in the mouth of a massing priest exalted to be physically instrumentall in the transubstantiation of bread and wine into the body and blood of Christ This power they tearme radicall or fundamentall because it is undistinguished from the entity of every creature and superaddeth nothing thereunto but a non-repugnancy or a relation And they call it also a remote power because it hath only an inchoate and incompleate proportion unto miraculous and supernaturall effects which is compleated by the extraordinary concurse or influence of God elevating the creature beyond the power and force of it 's owne nature For answere 1. The instances they bring for confirmation of this obedientiall active power are a most pitifull and miserable begging of the question for they are denied by not onely Protestants but also Papists As Vasquez Becanus Faber Faventinus and generally all Scotists And if I guesse not amisse this knack was devis'd for the support of the sacraments physicall efficiency of grace As also of the physicall operativenesle of the words of consecration in that new an impious figment of transubstantiation To bring then these two as a chiefe proofe thereof bewrayes a great barrennesse of other arguments Revius in his Suarez repurgatus pag. 922 923. supposeth that this obedientiall active power in every creature unto any effect is a kind of omnipotency The attribution of which unto a creature every one will acknowledge to be blasphemous Indeed Suarez in tert part Thomae tom 1. disp 31. § 6. p. 509. stickes not to tearme it omnipotency And afterwards pag. 514 515. he saith that though it be finite and limited intensively and entitatively yet it is infinite and unlimited extensively and objectively It may be extended unto any thing whatsoever which God can doe either by himselfe or by any other creature I know they will say that this omnipotency is but subordinate secondary derived and instrumentary But omnipotency is an incommunicable attribute of the Deitie and to talke of a communication of incommunicable attributes is new and strange divinity Suarez him selfe in the controversy of the Vbiquitaries would disclaime any secondary omnipresence of Christs humanity And why then here doth he contend for a secondary or derived omnipotency of it But I shall more particularly argue against this obedientiall active power 1. from the distribution of an active power in generall 2. From the utter disproportion that is betweene any creature and supernaturall or miraculous effects 3. From a comparison betwixt an obedientiall active and passive power 1. From the adequate distribution of an active power in generall Every active power of â—…creature is either naturall or supernaturall For it is either it's entity or naturall quality and then it is naturall or else it is supernaturally superadded and infused by God and then it is supernaturall But now this obedientiall active power is neither naturall nor supernaturall It is not naturall for then what proportion could it have unto supernaturall effects neither is it supernaturall because it is say the inventors of it really the same with the nature of every creature Suarez answereth that however this obedientiall active power be sometimes naturall sometimes supernaturall entitativè in regard of it's entity yet it can never be naturall quoad usum seu quoad munus potentiae vel quoad modum agendi quia non agit juxta commensurationem vel propriam institutionem seu specificationem suae entitatis neque cum concursu seu auxilio sibi debito nec denique ad effectum vel actionem suae naturae proportionatam In tert part Thom. disp 31. sect 6. pag. 507. Unto This I reply that there is a suitablenesse or proportion betwixt every active power and the adequate use or application thereof and therefore if the entity of this obedientiall active power be naturall so must also the adequate and totall use and application thereof be too A second argument is from the utter and totall disproportion that is betwixt every creature and miraculous and supernaturall effects I know they distinguish of a compleate or consummate and an inchoate or incompleate proportion unto any thing that God can produce either immediately by himselfe or mediately by any other creature But can they expresse or imagine what inchoate proportion there is in a stone unto the beatificall vision or in a fly unto the production of an Angell Are not things materiall and immateriall altogeither disproportioned What Physicall influence can water or fire have upon the efficiency of grace faith hope or