Catholic Theology Plain Pure Peaceable — Richard Baxter

Catholic Theology Plain Pure Peaceable · Richard Baxter

The ſeventh Crimination.

They make Gods Grace a reſiſtible thing, which man can fruſtrate; and ſo God worketh at uncertainties.*Mans ignorance of the way of Gods operation on ſecond cauſes, told us by Chriſt himſelf, Job. 3. ſhould end ſuch quarrels and teach us all with judicious Davenant to proſeſs uncertainty; and with judicious Joſ. Placeus de lib. arb. p. 174. (ſpeaking of the dependance of the ſecond cauſe on the firſt, and the Papiſts digladiations about concurſe and predetermination) to ſay, Nos quidem qua reverentia erga infinitam Dei majeſtatem ducimur, non audemus definire quanta ſit dependentia cauſae ſecundae a prima: Nobis ſufficit, modo ne Deo ullam peccatorum noſtrorum vel minimam labem aſpergat, non poſſe nimiam ſtat…i. To which alſo the very judicious Lt Blank ſubſcribeth, Theſ. 51. de concurſu, &c. The Remonſtrants Syn. ar. 3, 4. p. 15. &c. do profeſs that Gods operation of the Intellect, Affection, and Will, do thus differ, that the converting work on the will is more reſiſtible than the other. And to the queſtion, An converſ…o contingens ſit et in certa, an vero neceſſitate cauſae aut eventus inſallibiliter ſequatur in …o qui convertitur, Reſpondent, converſionem eſſe contingentem quia Libera eſt: nec tame… D…o incertam, quia praecognita eſt; nec ſequi neceſſitate cauſae, ſive conſequentis, quia reſiſtere poterat homo; ſed neceſſitate conſequentiae, &c. Et pag. 17. Declarat. [Quare dicimus hominis voluntatem ad volendum bonum non neceſſitari, ſed hominem poſſe reſiſtere, hoc est, non-velle, et ſaepe actu non-velle et reſistere grati… ſufficientis operationibus.

I have ſaid ſo much of this before, that I need not tire you with much more. Queſt. 1. Do you know of no way for God to work with certainty of ſucceſs, if Grace be reſiſtible.

I will not ſay ſo: I know what you have ſaid to this before.

Why then do you ſpeak that which is not valid in your own judgment? Quest. 2. Dare you undertake to juſtifie all the world againſt the accuſation, of having reſiſted the Grace of God.

No; I diſpute not on ſuch hard terms.

Quest. 3. Did you never repent your ſelf for reſiſting Grace?

Yes, in ſome ſenſe; but not as I now mean it.

How is that?

To reſiſt the Goſpel and Ministry is a reſiſting of Grace, and the Holy Ghost, Acts 7. and ſo I have done. But I ſpeak of immediate reſiſting God.

1. Remember that here you confeſs that the Goſpel is Grace, even to them that reſiſt it. 2. God himſelf cannot be reſiſted immediately, where he worketh not immediately. 3. But where he doth ſo, he is ſaid to be reſiſted; 1. Not by any repelling of his ſtrength. 2. Much leſs by oppoſing a greater ſtrength. 3. Nor by acting by any ſtrength but what he giveth. 4. Not by cauſing any difficulty to him. 5. Not by fruſtrating any abſolute will of his: But 1. Paſſively, by being ill diſpoſed to the reception of that Grace which he offereth, and that operation which elſe might effect it. 2. And actively, by doing that which rendereth us yet more ill-diſpoſed both naturally and morally by commerit. 3. As alſo in that we do that which is contrary to Gods actions in their tendency to the effect. When he moveth us to hear, read, meditate, pray, love, truſt, &c. and we do the contrary; this may be called a reſiſtance.

If God intend the effect, it will be done: but if he intend it not, how is he reſisted in that which he never intended to do?

You know the Scripture ſpeaketh not at theſe rates; but when men will ſet their ſilly wits againſt Gods Word, thus they will ſeem ſubtiler than he: But it's but a dream. 1. God may be reſiſted when he intendeth not the effect: in that his Law is reſiſted, and with it that neceſſary meaſure of Grace, by which the effect might have been wrought. Though his Decree be not reſiſted, yet his Law and his Grace and help (which had a tendency to the effect, and a ſufficiency on its part) may be reſiſted. 2. And he is ordinarily reſiſted in that which he doth both intend and do: For he ſeldom doth us any good without reſiſtance, though he overcome. But he that overcometh reſiſtance is reſiſted.

But I mean by Reſiſting, Overcoming.

Why then did you not ſpeak as you meant. None dreameth that Omnipotence is overcome by a greater ſtrength; much leſs by the derived power of us worms. But the Caſe is weighty which you and others perilouſly overlook.

Let me hear your explication of it.

God doth not work like neceſſary agents to the utmoſt that he is able. His Wiſdome hath diverſified Creatures; and his Wiſdome hath appointed (even in the works of Grace) a ſtabliſhed order of ſecond cauſes and means which he will uſe for the effect. And his Wiſdome and Free will hath fixed a certain degree or proportion of his concourſe, ſuitable, 1. To the nature of man; 2. And to the nature and uſe of all thoſe means; 3. And to the effect as it is to be ordinarily accompliſhed: Even as in nature, he concurreth with all cauſes agreeably to their ſtabliſhed nature and uſe. Now though Omnipotency cannot be overcome, yet the ſame creature that hath a certain ſtated proportion of natural activity, and Gods ſuitable concourſe (e. g. to a healthful body which hath ſtrong appetites), and alſo a congruous proportion of Gracious means, and concurſe and helps of Grace, by which he can rule the foreſaid appetite, may yet by neglect of that help, and by wilful indulging of that appetite, make the appetite ſtronger than his ordinary degree of help, and ſo overcome the Grace of God, though he overcome not Gods Omnipotence or Decrees. But there is yet another thing of great moment commonly overlooked.

What is that?

The great importance of that common ſaying Recipitur ad modum recipientis; on which, had I time, I would write a Book of Inſtances. Cauſa Receptiva is not well underſtood. Ariſtotle maketh Privatio to be one of his three Principles in Phyſicks. By Privation muſt be meant, not Abſentia formae, ſed Diſpoſitio materiae: And whether you will call it a third Principle, or only the due qualification of the firſt (Matter) to make it immediately Receptive of the form, the matter being de nomine & …umero is ſmall. But it is moſt certain, that the wonderful diverſity of alterations, or effects of motion in the world, is very much to be aſcribed to the diverſity of Receptive Diſpoſitions. And accordingly as in Phyſicks the three Active Natures (Intellective, Senſitive, and Veg…tative, (which its like is Ignis) are to be defined per virtutes ſuas Activas; ſo the Paſſive Elements (Earth, Water, and Air) are to be defined by their ſeveral contextures or conſtitutions, which make up Diſpoſitionem Receptivam Influxus Activorum, unicuique propriam; which is their very form.

In Phyſical caſes, God doth firſt as Creator make all things in wonderful variety of natures, quantities, figures, and contextures. And ſecondly, he cauſeth an Univerſal Cauſe to Influence them generally; ſuch as is the Sun for one (what other we know not well); whoſe …r…ple influx Motion, Light, and Heat, affecteth all things according to their ſeveral Natures and Receptivities. The ſpecial Active principle in every living thing, is both cheriſhed, and ſuſcitated by this univerſal ſolar influx. But the diverſity of effects is not from the Sun, but from the diverſity of Recipients. The Sun by its influx is the cauſe that all things live, and move▪ But that one thing hath a life and motion Intellective, and another Nonſttive, and another Vegetative, that by the Suns influx an A…orn bring… forth an Oak, and every Seed its own kind of Plant; that a Horſe … as a Horſe, a Dog as a Dog, a Sheep as a Sheep, &c. that the …oſa hath one ſmell, colour, ſhape; the Carna…ion another; the Tulip another, & …. that the Dung…l ſ…keth, that the Clay is hardened, the Wa… ſoftened, &c. the innumerable different effects in the inferior creatures, are all cauſed by the Sun, as to their general nature (the received Influx of a duplicate page duplicate page Motive, Illuminative and Calefactive Virtue) but they are none of them in ſpecie vel gradu unde differentia qua talis oritur cauſed by the Sun alone, but alſo by the variety of the ſuſcitated vital forms in animals: And in things inanimate though not the Recipient, but the ſolar Influx be the efficient cauſe of the variety of alterations and effects, yet the Ratio diverſitatis is more in the Diſpoſition of the Recipient: The Suns Influx is the ſame in it ſelf without any difference, on the clay and wax, on the dunghill and the roſe: Let the queſtion then be what cauſeth the different effects? Anſw. 1. The Suns influx cauſeth all the Motion, Light, and Heat (which they all receive) as the Efficient cauſe. 2. The Material Recipients I have marvelled oft why Eliſha called for a Miniſtrel, when the ſpirit of Prophecy was to come upon him: And ſo Muſick help'd Saul. I am ſure that Satan worketh on the minds of Melancholy, Cholerick, &c. perſons, by and according to the temper of the ſpirits and humors, and cannot do the ſame things without them. And perhaps the ſpirit of God, who can work as he liſt, will do it ad modum recipientis; and ſo Eliſha's ſpirits muſt be brought up into an harmonious elevated preparation, that the mind may be made fit to receive the ſpirits extraordinary work.are the ſeveral things named, as Material. 3. The ſaid Recipients being of divers Natures and Shapes, &c. have their variety of Receptive Diſpoſitions. 4. The forma Recepta a ſole, is nothing but its triplex influxus, Motus, Lux, Calor. 5. Theſe are variouſly Received according to the various Diſpoſitions of the Recipients. 6. Hence follow the Variety of the ſecond effects; By the motive Influx ſome things are moved, when ſtones and houſes ſtir not. By the Lucide Influx the eye ſeeth, when the hand doth not: the flowers appear in various colours according to their various Receptivities; and ſome things give little reflective appearance of their Reception of it. The Calid Influx cheriſheth the living, and burneth by a burning-glaſs, when the dead ſtir not by it, and ſome unapt recipients are little altered by it. I call theſe the ſecond effects which are thus various; For the firſt effects are ſtill the ſame, viz. the Motive, Illuminative, and Calefactive efflux of the Sun is ſtill ſent forth, and ſome how or other reacheth every capable recipient in general: But the Alterations which are thereby made are diverſified according to the diverſity of Receptivities.

But yet theſe Receptive Diſpoſitions are no efficient Cauſes of this difference, or of any of the alterations. But they are the Receptive Material Cauſes, without which the efficient doth not make them, and according to which he doth make them.

So that the Sun, though but Cauſa Univerſalis, yet is alſo the Univerſal Cauſe (and ſole efficient) of all theſe Particular motions and alterations; And yet the Ratio differendi is not to be given from it, but from the different Receptivities, according to which it ſtill produceth them.

So the Rain falleth equally on the ſtones, on the earth, on veſſels of various ſhapes and ſizes: The ſtone retaineth none: The veſſels variouſly retain it: As they are round, ſquare, long, great, or ſmall, ſo are they variouſly filled. The efficient cauſe of the difference, is the deſcent of the rain. The material conſtitutive cauſe, is the different quantities and ſhapes of the water. But yet the Ratio differendi is to be aſſigned from the diverſity of Receptive diſpoſitions in the veſſels.

And that you may ſee that theſe Receptivities are no efficients, and yet contain the chief Rationem differendi, note that the Reaſon to be given from them is, ex alter a differentium parte, ſtill Negative or Privative, as on the other it is Poſitive: E. g. Why doth the Sun make the Roſe ſmell ſweet, and not the ſtone or dunghill? Becauſe the ſtone or dunghill have not thoſe odoriferous particles to be ſuſcitated by it as the Roſe had. Why doth the Sun move the Flies and not the Stones? Becauſe the Stones had not that vital principle to be ſuſcitated, as the Flies had. Why did not the rain fill the Stones as it did the Ciſterns? and this Veſſel as that? Becauſe they had not the ſame Receptive and Retentive ſhapes.

Well! but what is all this phyſical Diſcourſe to our preſent Controverſie?

1. The conſtancy of God in operating according to an eſtabliſhed Order in the world, doth ſhew us, that the God of Order delighteth ſo to do.

2. Therefore we have reaſon to conceive that he doth ſome ſuch thing in the methods of Grace, as he doth in nature, viz. That he hath inſtituted a frame of means, which are the eſtabliſhed way in and with which he will convey his Grace: And that he hath decreed to concur with a certain congruous univerſal influx which ſhall afford to all ſuch a degree of ſuſcitating, illuminating, and converting attractive force, as his wiſdom ſeeth meet to be the eſtabliſhed meaſure for the redeemed World. And this univerſal Influx is the ſole efficient of all the good that is found in the redeemed: But 1. It is but a certain convenient proportion, and therefore will not do all that God can do; nor do the ſame on one man as on another; nor at one time as at another, on the ſame man. 2. And recipitur ad modum recipientis: The diverſity of ſecond effects may oft be moſt aſſigned to the diverſity of receptive Diſpoſitions.

It is a wonder to ſee how the ſame cauſes variouſly work on mens minds that are diſpoſitively diverſified but by ſome preconceived opinion. You Remonſtr. Declar. p. 17. Huic ſua converſion… homo ex inſita ſibi pravitate & in res mundanas affectu, obicem & impedimentum liberum opponere poteſt, & ponit ſape; five voluntas praedicationem Evangelii externam neglegat, & ſuſ que de que …abeat, tum quum ejus audiendi copiae fit homini: aut auditum verbum perfunctorie tra…t, magis rebus mundanis intentus; aut ali… modo impediat quo minue ipſi doctrina Evangelic… veritas, neceſſitas, utilit as a ſpiritu ſ…perſuadeatur ſivt verbo aſſentiatur ſed voluntatem, &c. & laxatis carni babenis ſpiritum extinguat, ſpiritui reſiſtat, & bona deſideria cogitationeſque ſ…pius calitu… infuſas & oblatas volent elidat & extermenet.may ſee two men learned, ſober, pious, in doubt whether the Arminians or Calviniſts, the Conformiſts or Non-conformiſts; yea perhaps the Papiſts or Proteſtants, be in the right. One is before hand more inclined one way, and the other the other way; yea perhaps not inclined in will, but have received in judgment a great apprehenſion that ſome one Principle is right, which more induceth to one ſide than the other. They both pray, and meditate, and reſolve to read and ſearch the Scripture and Controverſal Writings with all poſſible diligence and impartiality: They ſet upon it; and one ſeeth all along as he goeth, the fulleſt evidence, as he thinketh for the one ſide and the other, ſeeth all go on the other ſide, through the difference of Receptive diſpoſition.

I have had ſufficient notice of two Non-Conformiſt Miniſters, that had favoured in mind, the late cauſe of the Parliament in the Civil War, and by the face of the dreadfulneſs and heynouſneſs of the guilt, if it ſhould prove that their cauſe was bad, were brought to reſolve to do all that poſſibly they could to be reſolved. They both ſet themſelves to Faſt and Pray, they ſearched the whole Scripture, read over the Statute-Book, and all the Common Law-Books and Caſes, that they could get, and all the Hiſtory of our ancient Government, and of our late Tranſactions; they read what was ſaid on both ſides, and one ſaw all as clear as the light go for the King againſt the Parliament, wondering that any ſhould make a doubt of it; and the other, though ſtill not fully certain, was more confirmed in his old apprehenſions the other way; yet both learned, able, judicious, godly, and truly deſirous to know the truth, and many and many years begged it of God, and unweariedly followed on the ſearch; and no carnal intereſt I am fully perſwaded made the difference. And what then, ſhall we aſcribe it all to immediate operations of God, without any more ado? No; as far as I could perceive the difference aroſe from hence: One of them was firſt deeply poſſeſſed with the ſenſe of Gods late Judgments Spiritual and Corporal on the Religious party which adhered to the Parliament; and thought theſe Judgments indicated their ſin: Their Scandal, Diviſions, Confuſions, Matual Cenſures, and Errors were ſtill before his eyes; and the Laws of Order and Government, and Obedience, and Patience, lay in greateſt power on his heart. The other lookt all abroad the world, to Infidel, Heathen, Mahometan, and Popiſh Kingdoms, and thought that tyranny was the grand ſin on the earth, which kept out the Goſpel, and conſequently, Godlineſs and Salvation from the generality of mankind; that kept up Popery, and kept out Reformation; that ſilenced powerful Preachers, Suffrag. Theol. Britt. in Synod. Dord. art. 3. & 4. Sunt quaedam effecta interna ad converſionem praevia quae virtute verbi ſpirituſque in nondum juſtificatorum cordibus excitantur; qualia ſunt notitia v…luntatis divinae, ſenſus peccati, timor poenae, cogitatio de liberatione, ſpes aliqua veniae. Quos Deus mediante verb… per ſpiritum ſ…um hunc in modum afficit, eos ad fidem, converſionemque vere & ſerio vocat & invitat. Quos ita afficit Deus non deſerit, nec deſiſtit▪ in vera ad converſionem via praemovere, priuſquam ab illis per neglectionem voluntariam art hujus gratiae initialis repulſam, deſeratur.and kept up Ignorance; that moſt ſerved Satan, and fed the jaws of Hell. He thought of all the inhumane conſequents of unreſtrained Tyranny: He read Politicks more than the other, and read more of the Greek and Roman Hiſtory, and regarded more the Judgment of the ſeveral Parties and Religions among mankind: and he fell upon Bilſon and Hooker the chief Prelatiſts; and he thought that Gods Judgments conſequential to thoſe Wars had been incomparably leſs than the mercies and benefits, and that there were now proportionably multitudes more of Godly Miniſters and People than there were before the Wars: And theſe different pre-conceptions and pre-poſſeſſions, made them have quite different Interpretations of all the Scriptures, the Statutes, the Law Books, &c. which they read. And as the Proverb is, As the Fool thinketh, ſo the Bell tinketh: So it is wonderful to ſee in all things, how much the divers diſpoſition of the Recipients, doth occaſion diverſity of effects from the ſame cauſe.

But I hope you would not make us believe that all diverſification is from man: Though the Sun be but an univerſal cauſe, yet God is alſo a particular cauſe, and a ſpecifying; and who is it elſe that cauſed that diverſity in the Creatures, which turneth the Suns univerſal Influx into various effects. As God created the variety of Recipients, ſo he doth by Grace diverſifie mans Receptive diſpoſitions.

Theſe are weighty matters, and deeply to be conſidered, with many thoughts and cautelous ſobriety. We have two queſtions fallen before us: 1. How far Gods Grace is reſiſtible. 2. How God or man do cauſe diverſities. Though I have been drawn on to ſpeak much to the laſt, it is here but in order to the reſolving of the firſt. The laſt is to be ſpoke to by it ſelf anon. Before we come to that, theſe things I here conclude of.

1. That the Diverſity of Nature, or Receptive Diſpoſitions, being preſuppoſed, God hath an establiſhed order of means, and a congruous eſtabliſhed univerſal Concurſe, which quantum in ſe, as far as belongeth to it to do, worketh equally on all.

2. That this eſtabliſhed meaſure of aid, or concurſe, recipitur ad modum recipientis, and operateth variouſly as to the effects, according to the various diſpoſition of the Recipients: from whom the ratio diverſatis is to be fetcht, and not from it.

3. That this eſtabliſhed meaſure of Concurſe or aid may by the greatneſs of the Paſſive and Active Indiſpoſition and Illdiſpoſition of the Recipient, be both reſiſted, and overcome or fruſtrate.

4. That as Adam did reſiſt and overcome ſuch Grace, ſo do all wicked Hi praecedan…i effectus virtute verbi ſpirituſque in hominum mentibus producti, rebellis voluntatis vitio, ſuffocari & penitus extingui p…ſſu…t, & in multis ſolent: ade… ut nonnulli in quorum mentibus virtute verbi ſpirituſque impreſſ… fuit aliqualis notitia veritatis divinae, &c. mutentur plane in contrarium, &c. And even Alvarez. Diſp. 18. n. …0. ſaith, Si non operatur actione qui eſt in praecept… imputabitur illi ad culpam eo quod ſu… culpa ſe impedivit, ne dareter illi auxilium efficax quod neceſſarium erat, ut actualiter operaretur: ſicut ſi Deus imponeret homini pr…ceptum volandi, & quantum eſt ex parte ſua offerret illi alas & adjutorium neceſſarium u… volaret, ipſe autem reſponderet, D…mine nec v…l… alas accipere nec vol…re, merit… reputaretur reus, etiamſ… non poſſit abſque alis, volare, q…ia ſua culpa…ſe impedirit ne illi d…narent…r a De….men in ſome caſes now. And ſo do all godly men, in moſt of the ſins (if not all) which they commit.

5. As God rarely worketh Miracles, (and we hardly know when he violateth his eſtabliſhed courſe of nature, though we may know when he worketh beyond the power of any ſecond cauſe known to us, and when he leaveth his ordinary way) but ordinarily keepeth to his eſtabliſhed courſe and uſe of the ſecond cauſes (even in his wonders.) So it is very probable, that in the Works of Grace, Recovery and Salvation, he ordinarily keepeth to his eſtabliſhed order, his Ordinances, and fixed degree of Concurſe.

6. Yet as God is ſtill above all his Works, and a free Agent, and is no further tied to one conſtant order and meaſure of Concurſe, than he tieth himſelf by his Wiſdom and Free-will; ſo God is free in the conveyance of his Grace, and can when he pleaſe, forſake that order, and work Miracles by Grace, as well as on natural things above nature. He can ſtrike down Saul, and convert him by a voice from Heaven; and in a word, can do what he will.

7. And as in moſt wonders, its paſt our power to know whether and when God doth indeed forſake his eſtabliſhed order, and work contrary to it, or without ſuch ſecond cauſes, as are unknown to us; though we can tell when he acteth unuſually: So is it in this caſe, about his works of Grace. A Comet, or Blazing Star is an unuſual thing, whoſe neceſſary antecedent cauſe we know not: And yet it is but a natural effect of ſecond cauſes, operating in their eſtabliſhed courſe; ſo are ecclipſes (better known) and unuſual Tempeſts, and terrible Lightnings, &c. So great and ſudden, unuſual and wonderful changes may be made by Grace on ſinners: and yet all in Gods eſtabliſhed courſe of working, and by thoſe ſecond cauſes which are to us unknown.

But God is not a natural but a voluntary Agent; and Grace is hi… immediate work or off-ſpring.

1. He is a voluntary Agent in Creation, Preſervation, and in all the works and changes of nature: and yet he operateth constantly in his appointed courſe.

2. Its unknown to us, what means he uſeth, out of our reach, in his operations upon ſouls, as well as in nature.

3. We find that Grace keepeth a harmony with nature▪ ye… as morality is but the modality of things natural, ſo we may conceive that God may poſſibly work it, by the modifying of phyſical Agents and their actions, and the recipients.

4. Immutability and conſtancy is one of Gods perfections; and the expreſſion of it in the conſtant order of his Works is part of his glory in the world: Though our mutable Free-wills are better than the fixed or neceſſitated appetite of Bruits, that is not, as they are mutable, and the acts contingent, but as they have a higher object. But the fixed unchangeable wills of the Glorified (Angels and Saints) are far better than ours. And why ſhould we think unſetled mutability of efficiency, to be the beſt diſcovery of Gods Immutability.

5. But yet we grant that God is free to do what he pleaſe.

But it is by fixed ſecond cauſes that God keepeth a fixed order of natural productions and alterations in the world. But you can name no ſuch univerſal ſecond cauſe of Grace, affording under God a reſiſtible Influx as the Sun doth in Nature.

What will you ſay, if I name you ſuch a ſecond univerſal cauſe; (though if I could not, it followeth not that therefore there is none ſuch.) I think I can name you one that all Chriſtians ſhould know; and yet it ſeems is not well by Divines themſelves conſidered. JESUS CHRIST as MAN, and MEDIATOR is Gods Adminiſtrator General of the humane world; and is compared to the Riſing Sun, which illuminateth all the world, with a light ſuitable to it and them. So Chriſt is the light of the world, the Sun of Righteouſneſs, that ariſeth with healing Grace, and enlightneth every man that cometh into the world: (or as Crotius and Hammond render it [which coming into the world enlightneth every man] ſuppoſing foreign to be the Nominative Caſe and Neuter Gender, and not the Accuſative Maſculine) In him was Life, and the Life was the light of men (not only to the ſanctified who received, but uneffectually though quoad ſe ſufficiently) the light ſhined in darkneſs, and the darkneſs comprehended it not: The world that was made by him knew him not: He came to his own, and his own received him not (yet he came to them) But as many as received him, to them gave he power to become the ſons of God, John 1. 3, 10, 11. It is apparent in Scripture that all power in Heaven and Earth is given to Chriſt, Matth. 28. 19, 20. that all things are delivered into his hands, John 13. 3. and God hath given him power over all fleſh, John 17. 2. and he is head over all things to the Church, Epheſ. 1. 22, 23.

We all grant that Chriſt is an univerſal light and Saviour: 1. Objectively: 2. And as to his Doctrine, Covenant, and Example: But what's that to internal efficient Grace, which is immediately from God?

Great is this myſtery of Godlineſs: there is more in Chriſt than you take notice of, even the Spirit which muſt work Grace in mens ſouls, is two ways given firſt to Chriſt: 1. In that as Adminiſtrator general, the power of giving out the Spirit to mankind is now given to Him, even in his humane Nature. And he giveth it out in manner and meaſure ſuitable That Grace habitual is participatio naturae divinae, and how, and in what ſenſe. Vide Caceres ſum. Theol. 2. 2. cap. 1. And abundance of Jeſuites and other School-men go as far in aſſerting its ſupernaturality, and ſome in aſcribing it to Chriſt, as Proteſtants do: But Vaſquez and many go farther than many Proteſtants in ſuppoſing Chriſt the cauſe not only of Grace but of our Election to Grace. And yet even there the difference is moſt, if not only in words. The Thomiſts maintain even that Chriſts humanity is the Inſtrument of the Deity in operating Grace in us, which the cauſe of the Euchariſt leadeth them to.1. To himſelf: 2. To us. 3. To his eſtabliſhed means and Ordinances, by which he worketh. So that now the Spirit with its aid (common or ſpecial) is not given to any ſinner immediately from God, as Creator; and as it was given to Adam before his fall, but by the Mediation of Chriſt the Redeemer. I mean not only the moritorious and procuring mediation, but alſo the powerful conveying mediation. Though God the Holy Ghoſt be ſtill proximately the cauſe of Grace, yet Chriſt as Mediator is made by office, the Mediator and authorized giver of that Spirit and all its Grace; and ſo the meaſurer and orderer of his helps, and appointer of the conditions.

2. And Chriſt is firſt filled with this Spirit perſonally himſelf, that he may be a fit Head of vital Influence to all his Members, who by the previous operations of his Spirit are drawn and united to him.

How prove you all this univerſal power in Chriſt?

You have heard the expreſs proof: And ſtudy further, 1 John 5. 11, 12. And this is the record that God hath given us eternal life; and this life it in his Son: He that hath the Son hath life, and he that hath not the Son hath not life.

Rom. 8, 9. If any man have not the Spirit of Chriſt, the ſame is none of his. Mark that it is, The Spirit of Chriſt.

John 15. 26. The Comforter (or Advocate) whom I will ſend to you from the Father.

John 16. 7. If I depart I will ſend him to you.

John 14. 26. The Comforter whom the Father will ſend in my name.

Gal. 4. 6. And becauſe ye are Sons God hath ſent forth the Spirit of his Son into your hearts, crying Abba, Father.

Gal. 2. 20. I live, yet not I, but Chriſt liveth in me; and the life which I now live in the fleſh, I live by the Faith of the Son of God who loved me.

John 5. 21, 22. The Son quickneth whom he will; for the Father judgeth no man but hath committed all judgment to the Son.—26. For as the Father hath life in himſelf, ſo hath he given the Son to have life in himſelf. And that you may ſee that he giveth the Spirit with and by means, he ſaith, Verſe 24. Verily, verily, I ſay unto you, He that heareth my word, and believeth on him that ſent me, hath everlasting life.

John 6. 27, 32, 33. Labour for that meat which endureth to everlasting life, which the Son of man will give you: For him hath God the Father ſeated; that is, openly owned as appointed to this Office.

He giveth life unto the world—Whoſo eateth my Fleſh and drinketh my Blood hath eternal Life—Dwelleth in me and I in him.—My Fleſh is meat indeed.—As the living Father hath ſent me, and I live by the Father; ſo he that eateth me, even he ſhall live by me.—Verſe 63. It is the Spirit that quickneth, the Fleſh profiteth nothing.

John 3. 34. God giveth not the Spirit to him by meaſure.

John 7. 39. This he ſpake of the Spirit, which they that believe in him ſhould receive.

John 1. 5. 4, 5. Abide in me and I in you. As the branch cannot bear fruit of it ſelf, except it abide in the vine; no more can ye except ye abide in me. I am the vine, ye are the branches. He that abideth in me and I in him, the ſame bringeth forth much fruit; for without me (or out of me) ye can do nothing.

Matth. 28. 20. I am with you always to the end.

1 Cor. 6. 17. He that is joyned to the Lord is one Spirit.

2 Cor. 3. 17. The Lord is that Spirit: and where the Spirit of the Lord is, there is liberty.

Phil. 1. 19. Through the ſupply of the Spirit of Jeſus Christ.

Col. 3. 3, 4. For ye are dead, and your life is hid with Chriſt in God: when Christ who is our life ſhall appear, then ſhall ye alſo appear with him in glory.

Epheſ. 1. 22, 23. And gave him to be head over all things to the Church, which is his body, the fulneſs of him that filleth all in all.

Do you need more to prove this great Office of Chriſt?

Here is more than I have well thought on. But I find more to prove Chriſt the vital Head to his Church, than to prove him the univerſal diſpenſer of all Grace whatever is given to the world.

Read them over again; what would you have more, than all Power, all things, all Judgment given or committed to him: And to be by Office the Redeemer, Saviour, and light of the world, coming as ſuch even to them that neither comprehend him, know him, or receive him. I add another Text, Prov. 1. 20. to the end.—Wiſdom crieth without, ſhe uttereth her voice.—How long ye ſimple ones will you love ſimplicity, and the ſcorners delight in their ſcorning, and fools hate knowledge? Turn you at my reproof: behold I will pour out my ſpirit unto you, I will make known my words unto you.—Becauſe I have called and ye refuſed, (ſee the reſt.) Ver. 32. For the turning away of the ſimple ſhall ſlay them.

And two things more I offer for your conviction. 1. That to ſhew both his Power, and that he will exerciſe it orderly by means, Chriſt impowred his Apoſtles and Miniſters under him to give the Spirit. And if the extraordinary Gifts were given by the laying on of their hands, no wonder if the ordinary were given by their Doctrine.

2. That on this ground Chriſt ſhall be the univerſal Judge of all the world, as he was the univerſal Law-giver and light to all.

But what need I more, when it is his very Office as Christ: as Prophet to be the univerſal Teacher, by Spirit and Word; and as Priest to ſanctifie by Spirit and Word; and as King to rule by Spirit and Word.

I am amazed to think how little we well underſtand of our very Fundamentals and Catechiſm which we teach the ignorant: Methinks in this univerſal Light I ſee more than ever I before obſerved, that God indeed hath ſet up a Sun, an univerſal medium, a Chriſt, who in our nature is a Creature, to be the Donor and Convey or of all Recovering Grace to man, and to give out the Spirit in that ſtated order and meaſure as is ſuitable to his deſign and Subjects. And as on earth he gave out much light and help which was reſiſted and rejected, I now leſs wonder that it is ſo now he is in heaven; even as to his Spirit as well as his Word: When I conſider, that though God be Infinite, his Grace is given out to mankind finitely, by a finite Creature, Chriſt as man; even as God ſhineth to us, not immediately, but by the Sun. I will no more then account it an injury to God, that he ſhould be ſaid to give limited and reſiſtible degrees of Grace by Chriſt, but repent that I have ſo much grieved and reſisted the Spirit of Chriſt my ſelf.

Proceed now to your other accuſation.

Catholic Theology Plain Pure Peaceable, Conference 8 · Accusation 7

p. 172The ſeventh Crimination.

The ſeventh Crimination.