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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A87510	A mixture of scholasticall divinity, with practicall, in severall tractates: vvherein some of the most difficult knots in divinity are untied, many darke places of Scripture cleared, sundry heresies, and errours, refuted, / by Henry Ieanes, minister of God's Word at Chedzoy in Sommerset-shire.; Mixture of scholasticall divinity, with practicall. Part 1	Jeanes, Henry, 1611-1662.	1656 (1656)	Wing J507; Thomason E872_3; Thomason E873_1; ESTC R202616	347,399	402

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 ●…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

beasts and such as chewed the cud did teach that Christians must be discreet and given to meditate on the word though it is liker that the permitting them only pure creatures did signify that we must desire the sincere milke and food of the Gospel or creatures of middle nature d●d admonish us how our spiritual food of knowledge though it be farre higher then the world yet it is farre inferiour to that we shall be fed with when we walke by sight he doth not barely affirme but prove Indeed that diverse Jewish ceremonies were only moral signes signifying unto us moral duties is affirmed by most expositors upon the bokes of Exodus and Leviticus That the ceremonial difference betwixt meates enjoyned Levit. 11 had a moral signification the Fathers generally held as you may see in Bishop b Veteres plerumque moralem illam significationem consectantur in suis commentariis sigillatim ostendunt in prohibitis animalibus affectus mores pravos esse fugiendos Sic Origines Hom. 7. in Levit. Sic Tertul. de cibis Judaic unde non pigebit quaedam adscribere ut homines mundarentur pecora culpata sunt scilicet ut homines qui eadem vitia haberent aequales p●coribus aestimarentur Et paulo post in 15. animalibus mores depinguntur humani actus voluptates mundi sunt fi ruminent id est in ore semper habeant praecepta divina c. Cum suem edi prohibet lex reprehendit caenosam luteam gaudentem vitiorum sordibus vitam Haec multa plura Tertul Eandem rationem sequitur Theodoret quaest 11. in Levit. Et Augustinus totam rem paucis hisce verbis complectitur Quos cibos inquit Judaei vitabant in pecoribus nos vitare oportet in moribus Davenant in his Commentary on Col. 2.17 where he alleadgeth divers sentences out of them wherein they explaine what they thought it to be In the first seven dayes of the Passeover the Jewes were by the ceremonial law to eate unleavened bread and to put away leaven out of their houses Exod. 12.15 Now that the duty of Believers was shadowed by this ceremony appeares by Paul's application of it 1 Cor. 5.7,8 Purge out therefore the old leaven that ye may be a new lump as ye are unleavened For even Christ our passeover is sacrificed for us Therefore let us keep the feast not with old leaven neither with the leaven of malice and wickedness but with the unleavened bread of sincerity and truth Thus you see clearly proved that many legal ceremonies did only shadow out some duty to be performed by Believers who are the body of Christ And this place Col. 2.17 is to be extended unto all legal rites whatsoever and therefore all of them are to be abolished not only those which signified Christ to come but also those which taught the Church by their signification Now from this ground the Authours of the abridgment of that book which the Ministers of Lincolne Diocess delivered to King James pag. 41.42 conclude that all humane ceremonies being appropriated to God's service if they be ordained to teach any spiritual duty by their mystical signification are unlawful It is much less lawful for man to bring significant ceremonies into God's worship now then it was under the Law For God hath abrogated his own not only those that were appointed to prefigure Christ but such also as served by their signification to teach moral duties so as now without great sinne none of them can be continued in the Church no not for signification Of this judgment were the Fathers in the Councel of Nice and Austin Martyr Bullinger Lavater Hospinian Piscator Cooper Westphaling and others And if those ceremonies that God himselfe ordained to teach his Church by their signification may not now be used much less may those which man hath devised This reason our Divines hold to be strong against popish ceremonies namely Calvin Bullinger Hospinian Arcularius Virel D. Bilson D. Rainolds D. Willet and others Yeae this is one maine difference which God hath put between the state of that Church under the Law and this under the Gospel that he thought good to teach that by other mystical ceremonies besides the ordinary Sacraments and not thiis And of this judgment is Calvin Bullinger Chemnitius Danaeus Hospinian Arcularius our book of Homilies D. Humfry D. Rainolds D. Willet and others All which Divines doe teach that to bring in significant ceremonies into the Church of Christ is plain Judaisme This argument so pinched Bishop Morton and after him D. John Burges who undetook in his behalfe to rejoyne unto the reply of D. Ames as that to avoid the force of it they both affirmed that the use of some Jewish rites with a mind or intention not Jewish is lawful and they instance in circumcision as it is used under Prester John not as a Sacrament or as necessary but as a national and customary rite The falshood and danger of which assertion you may read at large confirmed by D. Ames in his fresh suit against ceremonies pag. 274 275 276 277. Lastly we may hence learne what a gratious mercy of God it is unto us to be reserved until this time of Reformation as the Apostle termes the time of the Christian administration of the Covenant of Grace Heb. 9.10 wherein we have fully and really exhibited that which was but promised and foreshadowed unto the Jewes Of his fulness have we received grace for grace John 1.16 that is as Chrysostome expounds the words for the grace of the old Testament the grace of the new for darke figures and resemblances the things figured and resembled for obscure shadowes the very truth and substance for the paschal lambe the Lambe of God For typical sacrifices the true expiatory sacrifice of Christ Jesus himselfe for typical high Priests a great high Priest that is passed into the heavens Jesus the Son of God Heb. 4.14 For a Mosaical Tabernacle a true a greater and more perfect Tabernacle not made with hands that is to say not of this building Heb. 9.11 For that antiquated and abrogated way unto the Sanctuary the bloud of beasts or the material vail which was dead uneffectual unable to bring to everlasting life we have a new and living way which Christ himselfe hath consecrated for us the flesh the humanity of Christ Heb. 10.20 Those words of our Saviour Mat. 13.16,17 Luk. 10.24 however they be chiefly to be understood concerning the Apostles such disciples as bodily conversed with our Saviour yet they may be extended in some degree and proportion unto all Believers after the manifestation of Christ in the flesh It may be said unto every one of them Blessed are your eyes for they see and your eares for they hear Blessed are the eyes which see the things that ye see For many Prophets and Kings and righteous men have desired to see those things which ye see and have not seen them and

secundum dictamen rationis Sed tunc dicetur corpus spirituale quia omnes tales motus erunt plenè subjecti spiritui In quart lib. Sentent dist 44. quaest 5. The former more distinctly thinks that this subjection stands either in the purity and refinednesse of the sensive operations or else in a perfect and totall obedience of the sensitive faculties unto the conduct and guidance of reason without any reluctancy of the flesh against the Spirit Lastly here is the cause of this change Christ himselfe Who shall change our vile bodies He is the cause thereof as man by his merit and intercession But our Apostle speakes of his Causation thereof as God by his omnipotency really effecting it Whereby he is able even to subdue all things to him●elfe He can subdue all things to himselfe put all things under his feete and therefore he can subdue death and the grave he can conquer and destroy all their sad and painefull forerunners ghastie and dreadfull attendants and consequently he can swallow them all up in a most full and compleate victory A Second place is Psalm 17.15 I shall be satisfied when I awake with thy likenesse I shall be full of thy Image it is by some translated A gracious and sanctified soule is satisfied with the likenesse of God as soone as it is separated from the body but the satisfaction spoken of in the text is deferred untill the day of the generall resurrection When those that dwell in the dust awake and sing Esay 26.19 When I awake I shall be satisfied with thy likenesse The likenesse c Secundum hoc homo est particeps beatitudinis quod ad Imaginem Dei existit Imago autem Dei primò principalitèr in mente consistit sed per quandam derivationem etiam in corpore hominis quaedam representatio imaginis invenitur secundum quod oportet corpus anima esse proportionatum Unde beatitudo vel gloria primò principaliter est in mente sed per quandam redundantiam derivatur etiam ad corpus Aquin. in lib. Senten dist 49. quaest 4. art 5. in solutione secundi and Image of God is primarily and principally in the soule But yet it is in the body too secondarily by way of reflex and derivation And it is of this likenesse of God that David is to be understood When I shall awake thy likenesse thy Image shall by way of redundancy be derived unto my very body and it shall be satisfied filled therewith in it's measure so far as it is capable A third place is 1 Cor. 15. as we have borne the image of the earthie we shall also beare the image of the heavenly vers 49. As we have been conformed unto the image of the first man the fountaine of all mankind who is here tearmed earthy dusty or slimy in partaking from him by naturall propagation a body like his after his fall earthie dustie ●…imie fraile mortall and corruptible subject to age many blemishes and deformities to diseases within and violence without a naturall body 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is an animale or soulie body that is quickned by the soule onely which cannot quicken or susteine the body without the assistance of naturall animall qualities which must be continually repaired by sleepe food and sometimes costly medicaments So shall we beare the image of the heavenly that is our bodies shall be made conformable unto the body of Christ in his resurrection who is here tearmed the heavenly to wit man as in regard of his miraculous conception by the holy Ghost and his divine and infinite person so also in regard of those celestiall and glorious qualities wherewith his body in its rising was adorned and these we have specified above vers 42 43 44. incorruption glory power and spirituality 1. Incorruption It is sowen in corruption it is raised in incorruption an immortality farre beyond that of Adams body in paradise to wit an exemption from even the possibilitie of dying for they shall be quite freed from the mutuall action and passion of corruptible and corrupting elements But neither is this all for such an immortality and incorruption shall be found even in the bodies of the damned This incorruption therefore of the glorified bodies of the saints is an utter impassibility which excludes not onely death but also whatsoever is penall any corruptive that is harmefull malignant afflictive passion any passion that is either contra or praeter naturam Flesh and bloud saith the Apostle cannot inherit the kingdome of God 1 Cor. 15.50 Where in the following words the Apostle explaining thinks * In tert St. Thomaetom 2. disp 48. Sect. 1. pag. 521. Suarez what is meant by flesh and bloud subjoyneth neither doth corruption inherit incorruption to shew that not the substance but the mortality of flesh and bloud is excluded from the kingdome of God As by the word corruption the Apostle there understandeth all bodily miseries so by incorruption saith * In 4. Sent. dist 44. §. 15. pag. 265. Estius he would signify a state of the body exempt from all misery whatsoever To prove that glorified bodies shall be thus impassible the Schoolmen alleadge these following scriptures Revel 7.16,17 They shall hunger no more neither thirst any more neither shall the sun light on them nor any heate For the lamb which is in the midst of the throne shall feede them and shall lead them unto living fountaines of waters and God shall wipe away all teares from their eyes Revel 21.4 God shall wipe away all teares from their eies and there shall be no more death neither sorrow nor crying neither shall there be any more pain For the former things are past away A hot dispute here is among the Schoolmen whether the impassibilitie of glorified bodies be intrinsecall or extrinsecall Here we must premise with Durand that glorious bodies are not impassible per privationem principii passivi for they shall consist of matter and there shall be in them a temper of elementary qualities that have contraries Impassible then they are onely per aliquod praestans impedimentum actualis passionis ne fiat All the doubt then is whether the hinderance or prevention of this actuall passion be from without or from within 1. Scotus Durand and others resolve that it is onely from without ex manutenentia Dei by Gods providence assisting and preserving of them either by positive resistance of the corruptive influence of second causes or else as Scotus resolveth by not cooperating with any such causes He illustrates it by the similitude of Shadrach Meshech and Abednego in the fiery furnace Dan. 3. That the fire did not consume their bodies it was not from any intrinsick impassibility in them arising either from the want of passive power or from something seated in their bodies contrary unto fire and so making head and resistance against it But the cause of it was onely from without Because Gods will was not to concurre

of God When our soules are sinlesse then they shall be compleatly happy and therefore the inchoatiō of their blisse consisteth in repentance for mortification of sinne The vessell of our bodies shall one day be replenished with glory therefore every one should know how to possesse it in sanctification and honour not in the lust of concupiscence 1 Thes 4.4 Christ will fashion our bodies like unto his glorious body and therefore unfitting to debase them unto the drudgery of sinne O how can they hereafter be meete receptacles of and qualified subjects for glory if we wholly make them the instruments of our lusts and their members weapons of unrighteousnesse vessels unto honour should purge themselves from vessels unto dishonour and not prostitute themselves unto such sordid uses as those are applied unto 2 Timoth. 2. vers 20 21. If we are vessels of mercy which God hath prepared unto glory and on whom he will make knowne the riches of his glory Rom. 9.23 we shall be very ungratefull if we doe not glorify him in our bodies and spirits 1 Cor. 6.20 if we employ any faculty of this or member of that unto his dishonour The blessednesse of glorious saints in heaven is to see God face to face 1 Cor. 13.12 to see Christ as he is 1 Joh. 3.2 And therefore for this every gracious saint prepareth by seeking his face here in his ordinances Psalm 27.8 Because God will one day make knowne unto us the wayes of life Psalm 16.11 in a way of possession therefore it is fit that now we apply our selves unto Gods shewing us the way of life in the way of instruction and revelation Our constant prayer should be that of Davids Psalm 25.4,5 Shew me thy waies o Lord teach me thy paths lead me in thy truth and teach me Christ prayeth in the behalfe of all the elect those whom his father hath given him that they may be where he is and that they may there behold that is enjoy his glory which God hath given him John 17.24 Now unto this prayer our soules do not say a hearty Amen unlesse they pant after the assemblies of the saints and communion with Christ in them as the hart panteth after the water brookes Ps 42.1,2 Where two or three are gathered together in the name of Christ there hath he promised to be in the midst of them Math. 18.20 And they that loath such society would soon be tired and cloyed with the happinesse of heaven There are persons loathing Christ and loathed by him those that principally affect such and delight most in their felloship and company do not cordially care to come where Christ now is in his exalted condition and if their hearts were left unto their liberty of choice they would refuse the pleasures of paradise for those of an alebench or taverne if they were perpetuall And if it were possible for thē to have a view of the glory which God hath given Christ they would quickly be weary of so happy a sight and turne away their eies from beholding it Thus have I at last gone over the severall branches of that all-fulnesse which dwelleth in Christ I shall briefly insist upon some uses that may be made of them considered jointly and so I shall put a conclusion unto my meditations upon this subject These Uses shall be either of information exhortation or consolation 1. Of Information and they shall be two 1. From this all-fulnesse that dwelleth in Christ we may inferre his incomprehensiblenesse He is a mine unto the bottome of which we can never digge He is an ocean that can never be fathomed His riches are said to be unsearchable Ephes 3.8 which Epithet denoteth the undiscoverablenesse of them by the light of nature the incomprehensiblenesse of them by the light of faith 1. The absolute undiscoverablenesse of them by the light of nature Flesh and bloud can never reveale them so that without divine revelatiō we had been as utterly ignorāt of thē as the world was of the mines of America before the discovery of Columbus The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 trāslated unsearchable signifieth not to be traced out by the footsteps for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to find out by the footsteps The riches of Christ are not to be traced out by any footsteps of them for in the whole book of the creature there are no vestigia no prints left of them 2. The riches of Christ are said to be unsearchable in regard of their incomprehensiblenesse by the light of faith We may comprehend them manu not visu 1 Cor. 2.9 That faith which is most quick sighted doth not reach a full adequate and comprehensive knowledge of them Of the riches of glory it hath only a glimpse and that a farr off The riches of grace redemption righteousnesse c. it seeth only darkly and dimmely as through a glasse and then the riches of his divine person and nature are absolutely infinite and therefore cannot be comprehended by the finite understanding of man For between the object comprehended and the power or faculty comprehending there must be a proportion But between that which is finite and that which is infinite there is no proportion As the Apostle saith here of the riches of Christ in generall that they are unsearchable so in Col. 2.3 he affirmeth particularly concerning the treasures of wisdome and knowledge in Christ that they are hidden and they are said to be hidden because they are totally and altogether concealed from the unregenerate Math. 16.16 1 Cor. 2.14 1 Cor. 1.23 And because they are but sparingly and in measure here in this life manifested unto the regenerate 1 Cor. 13.12 2. From this all-fulnesse that dwelleth in Christ we may inferre the excellency and preciousnesse of the calling of the ministry for it is by God designed unto the proposall and application of this all-fulnesse unto the sons of men and what calling or office can have a richer a more noble and diviner object We have saith the Apostle this treasure in earthen vessels 2 Cor. 4.7 Though the most faithfull holy and diligent ministers of the Gospell be but earthen vessels yet they hold a divine and heavenly treasure In Christ are hid all the treasures of grace of wisdome and knowledge And ministers are Christs Almoners and cofferers to distribute these treasures unto poor hungry and naked soules And what imployment can be more honourable in it selfe and more beneficiall unto a man by the fall of Adam sunke into an extremity of want and poverty The Apostle Paul acknowledgeth that to preach the unsearchable riches of Christ was a great grace given unto him Eph. 3.8 where I shall take notice of three things 1. The riches of Christ were either such as he was possest of in himselfe or such as he communicatth unto us 1. Such as he is possest of in himselfe The riches of his person and natures his rich and glorious offices the riches of his satisfaction