come Rev. 1.8 With whom is no variableness nor shadow of turning Jam. 1.17 Whatever Man is or is in Man he and it might never have been and considered in its own Nature and Essence it is still capable of Annihilation If it be Actually perpetuated and made Eternal à parte post it is indebted to the Being of Beings for this 1 Cor. 15.10 By the Grace of God I am what I am The Heterodoxy of some expressions of our Author put me upon making this a distinct Preliminary the Essence of God is incommunicable to Creatures p. 27. Though this measure to wit in every Man be not the fulness or the whole entire Essence yet it is of God in a measure of his own Spirit which is not distinct therefrom but it is one with it 1 John 5.7 and therein communicable to Men. The words of 1 Joh. 5.7 are There are three that bear record in Heaven the Father the Word and the Holy Ghost and these three are one that is God Father Son and Spirit are essentially one Therefore the Eternal Spirit the third Person of the Trinity and that which is in every Man are not distinct but essentially one There 's Divinity for you 5. Preliminary It is a received Principle both in Divinity and Philosophy omne quod recipitur recipitur ad modum recipientis when one thing is said to be in another every such inexistence is to be understood that it 's according to the receptivity of the Receiver When God Christ and the Spirit are said to be in Man it is in a suitableness to the Essential Constitution of Man as a Rational Being having Understanding Will and Affections Christ and his Spirit are in Believers to exert and put forth gracious Acts and Operations upon them as their respective exigencies do require to humble them when they want humbling to give a check to their corruptions and mortifie them when there is occasion to recover them out of the snare of the evil one when entangled therein to enlighten and enliven quicken and comfort them to corroborate and strengthen them in and under all their Weaknesses Infirmities Troubles Trials and Temptations I know there are some magni nominis and whom I do really Reverence who have said much for a personal Inhabitation of the Spirit in Believers but I humbly take leave to dissent from them in this Those Texts of Scripture that speak of the Spirits being or dwelling in Believers are not to be understood of an Hypostatical or Personal Union between the Spirit and them it is purely Mystical and Spiritual What Learned Norton Orth. Evang p. 289. 290. says of the Union between Christ and Believers both negatively and positively the same I may say of the Union between the Spirit and them Negatively it is not Essential such as is the Union of the three Persons in one Essence in God nor Personal such as is the Union of the Divine and Humane Nature in one and that an Increated Person in Christ Not natural whether Essential as is the Union of the Form with the matter or by local contract that is natural touching one of another as Water is united to the Vessel or by mixture as Water is united to Honey or by the coupling together of common and special nature as the Genus is united to the Species or by cohesion as when one part of the Body cohereth with another or by Adhesion as when pitch cleaveth to our hands or by Inhesion as when an Accident inhereth in the Subject it 's not Civil as is the Union of many Persons into one Body politick Positively it 's a Spiritual Union in respect of the verity thereof it 's real not imaginary in respect of the things united it 's substantial in respect of its way and manner it 's supernatural and secret in respect of the nearness of it it 's close and intimate Some of the reasons of my dissent from those that Assert a personal Inhabitation are these If there be a personal Inhabitation of the Spirit in Believers there is also a personal Inhabitation of the Father and of the Son in them 1 Joh. 4.15 16. Gal. 2.20 John 17.23 The latter is absurd therefore also the former If the Person of the Spirit be in the Person of every Individual Believer then every Individual Believer is two Persons The latter is absurd therefore the former If the Union between the Spirit and Believers be personal then there are more Hypostatical Unions than that of the Divine and Humane Nature in Christ The Scripture knows no more 1 Tim. 3.16 Joh. 1.14 therefore there are no more Where the Person of the Spirit is there is the Father Son and Spirit for the Essence of God is inseparable from either of the Persons The Essence of Father Son and Spirit is not in Believers therefore not the Person of the Spirit If the Personal property of the Spirit which is Procession from the Father and the Son be inseparable from the Person of the Spirit then the Person of the Spirit is not in Believers The former is true therefore the latter The reason of the connexion of the Major is this The personality of the Spirit was from Eternity is at this day what it always was and will be to all Eternity what it hath ever been The Spirit did does and will invariably proceed from the Father and the Son Where the Person of the Spirit is there must be the Person of the Father and of the Son Believers were not from Eternity and now they have an actual Existence the Person of the Father nor the Person of the Son not being in them from whom the Spirit does proceed the consequence to me is clear that the Person of the Spirit is not in them The Spirit is no otherwise in Believers now than before the Incarnation of Christ I have not heard of any that plead for a Personal Inhabitation of the Spirit in Old Testament-Believers and there is no reason appears to me why this Privilege should be peculiarly appropriated to us more than to the other 'T is true that which is called The Promise of the Father Act. 1.4 and the Promise of the Spirit Joh. 16.7 8. was not to have its Accomplishment till after the Ascension of Christ but that is to be understood of the pouring out of the Spirit in a larger measure and on a far greater number than before Joel 2.28 Act. 2.17 If the Person of the Spirit is in Believers now in the Days of the Messiah either he is so in all or only in some If in all hath he been so in all Ages from the Incarnation or Ascension of Christ till now or only in some Ages Does he enter into them when first the Work of Regeneration is begun in them or afterwards Where he once comes does he never after recede If in all and at all times how comes it that he hath manifested his personal Presence to so few all this while
Fathers concerning the Flesh Rom. 9.5 John 1.14 The Word was made Flesh Verbum says Learned Jeans aut est prolativum aut substantiale the Word is either Enunciative or Substantial It is the Word in the latter not in the former sence that is made Flesh Joh. 1.1 In the beginning was the Word and the Word was God Rev. 19.13 His name is called the Word of God Rom. 1.3 Concerning Jesus Christ our Lord which was made of the seed of David according to the Flesh The Holy Ghost by a supernatural and miraculous Operation framed his Flesh in the Womb of the Virgin Mary without the seed of Man Luke 1.31 32 35. The Holy Ghost shall come upon thee and the power of the Highest shall overshadow thee therefore also that holy thing which shall be born of thee shall be called the Son of God Gal. 4.4 When the fulness of the time was come God sent forth his Son made of a Woman Heb. 8.2 and 9.11 and 10.5 A Body thou hast prepared for me 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it signifies the Creation of it and the Sanctification of it That which was made of a Woman must be a created Being Such is the humane Nature of Christ Therefore Phil. 2.7 8. He took upon him the form of a Servant and was made in the likeness of Men and being found in fashion as a Man he humbled himself and became obedient unto Death even the Death of the Cross An increated Being is impassible or incapable of suffering the humane Nature of Christ is capable of suffering and did actually suffer death therefore it 's no increated Being and why should any thing in Man exalt itself to move in a Sphere or Orb above the humane Nature of Christ It is taken into the Vnity of the second Person of the Holy Trinity and that is an Honour conferr'd upon no other Creature By vertue of this Hypostatical or Personal Union He that is God-Man is the first born of every Creature Col. 1.15 which is not so to be understood as if he had been created before all other Creatures but that the Rights and Privileges of Primogeniture did belong to him The First-born by the Law was advanced to a degree of super-eminent dignity above his Brethren he had Power and Authority over them he was Prince of the Family Psalm 89.27 see Ephes 1.21 22 23. Heb. 2.7 8. Thou crownedst him with glory and honour and didst set him over the work of thy hands thou hast put all things in subjection under his feet When once the humane Nature was assumed into the Unity of the second Person that Vnion remained firm and indissoluble when Death made a separation between his Soul and Body for a time the Union between the divine Nature and the humane continued Luke 23.43 Though the humane Nature as such is not Adorable nor to be adored yet he that is God-Man is the Object of Adoration Psalm 22.27 28 29 30. Isa 45.23 Rom. 14.10 11. Psal 45.11 Rev. 5.13 Psalm 2.10 11 12. Rom. 11.33 1 Pet. 2.6 Psalm 72.5 11. Mal. 1.11 The Humane Nature of Christ is the Organ and Instrument by and thorough which is conveighed all the Grace that Men have Ephes 4.16 Col. 1.19 Joh. 1.16 Eph. 1.23 Col. 2.19 2 If that Grace which was and is in the humane Nature of Christ be no increated Being Grace in Believers is not so The former is true therefore the latter If those Supernatural Divine Qualities wherewith the humane Nature of Christ was endowed did not commence or begin to exist till the humane Nature itself did begin to exist they were no increated but created Excellencies The former is true Therefore Isa 11.1 2 3. There shall come forth a Rod out of the Stem of Jâ—sse and a Branch shall grow out of his Roots and the Spirit of the Lord shall rest upon him the Spirit of Wisdom and Vnderstanding the Spirit of Counsel and Might As was the Rod that was to come forth out of the Stem of Jesse and the Branch that was to grow out of his Roots so was the Spirit of the Lord that was to rest upon him But so it was that the Rod that was to come forth out of the Stem of Jesse Was the Messiah considered according to his humane Nature a created Being Therefore so was also the Spirit that was to rest upon him a created Spirit That which is capable of growing must needs be a created Being such was Habitual Grace Inherent in the humane Nature of Christ Therefore Luke 2.40 46 52. he increased in Wisdom and Stature What Grace was suitable to the State of Childhood that he had to the full and afterwards what Grace was suitable to a more Adult State that also he had in such perfection as the humane nature was capable of Zech. 3.9 Behold the Stone that I have laid before Joshua upon one Stone shall be seven Eyes Behold I will engrave the graving thereof saith the Lord of Hosts The Stone is Jess Christ the chief corner Stone By Eyes is meant Knowledge Wisdom and Providence seven denotes Perfection and Sufficiency By engraving the graving thereof is signified the Beautifying and as it were polishing the humane Nature of Christ with all Gifts and Graces needful for a due discharge of the Work and Office he was called unto probably the Prophet alludes to the costly and curious Workmanship of the Stones of the Temple which did in some weak manner set forth the excellency of Christ's Gifts and Graces Col. 1.19 It pleased the Father that in him all fulness should dwell Here is says Jeans an Adjunct Grace set forth to us by its Extent and Excellency expressed in two several gradations a Fulness an Al fulness of Grace its subject in him i. e. in Christ as Man The Inhesion of this Adjunct in this Subject dwelleth to denote that it was in him after a permanent and fixed manner The cause of all this fulness dwelling in him the Decree of the Father Christ owed it not to his own or others merits but solely to the free purpose and pleasure of Heaven In this Fulness of Grace that dwells in Christ there is an All sufficiency and an Indeficiency It is sufficient for himself and for others for All his at all times and in all States and Conditions It will never fail It is a bottomless Ocean that can never be exhausted or drawn dry by thousands of Millions of Sinners or Saints in him are unemptible Treasures and an over-flowing redundancy of Spirit and Grace Orth. Er. p. 48. Norton confirms what we have said created Habitual Grace which Christ received out of measure John 3.34 was in him in its full Latitude in four respects In respect of its Subject here it is to be found in its proper Subject as Light in the Sun Grace is not only in Christ as in its proper but as in its superexceeding Subject In respect of its Nature there is in Christ all kind of
but in God if we may so phrase it Quicquid est in Deo est Deus It is God himself freely communicating the choicest of his Blessings to those that are less than the least of Mercies Gen. 32.10 There is Gratia gratis data or Donum quodvis quod ex gratuito Dei amore liberalitate in nos confertur Any Gift that is bestowed on us of the Love Favour and Bounty of God Heb. 12.15 28. Let us have Grace whereby we may serve God acceptably Act. 11.23 and 13.43 Eph. 4.7 2 Cor. 8.7 and 9.8 The Question is of Grace in this latter Sence not of Grace in the former Sence That which is in all Men is the Saving Grace of God says J. E. and an increated Being That which is in all Men is not Grace say I nor an Increated Being yea that which is true Saving Grace in Believers is not an Increated Being Thus I have done with the Preliminaries It is needful in the next place that some Definition be given of Grace inherent in Believers for there is nothing else in others that deserves the Denomination of Grace or is so to be called That Grace which hath Man for its Subject of Inhesion may be thus described It is a Supernatural and Special Gift of God bestowed upon some in and through Christ as Mediator of the New Covenant I call it a Supernatural Gift because it proceeds not neither can it proceed from Nature as now in its lapsed State A special Gift because not given to all Faith is one of these Graces and 2 Thess 3.2 All Men have not Faith A Free Gift to shew that God in dispensing inherent Grace to Sinners is not acted by necessity of Nature but is a voluntary Agent he might have chused whether he would have bestowed it on one or another herein he acts according to the good Pleasure of his Will Eph. 1.5 and according to the Riches of his Grace Eph. 1.7 1 Cor. 4.7 Who maketh thee to differ from another or What hast thou that thou hast not received When I say bestowed upon some this implies that Grace in this and the other Man was a little while ago a n â—â—ens that which had no Existence Hence the Argument runs thus That which a liâ—â—â—e while ago was a non-entity cannot be an Increated Being such was Grace inherent in this and the other Man Therefore When I say bestowed in and through Christ it is to distinguish it from the Blessings of a General and Common Providence Psal 33.5 and 119.64 and 145.14 15 16. The Whole Earth is full of the Goodness of the Lord and his tender Mercies are over all his Works But this is a Speciality of Divine Favour given only to the Elect in and through Christ Eph. 1.3 4 5. and there are none actually possess'd thereof but they that are Members of that Mystical Body whereof Christ is Head Eph. 4.16 Another Description of Inherent Grace is this It is an eminent Work of the Spirit of God upon the Souls of Sinners or the preaching of the Gospel whereby nature is so far renewed in them in respect of Qualities that all old things are done away and all things are made new in order to their being in a Capacity to glorifie God here and their being glorified with him to all Eternity hereafter It is a Work of the Holy Ghost Joh. 3.3 5. Tit. 3.5 Hence I argue thus That which hath the Holy Ghost for its Efficient is no Increated but a Created Being Such is Grace in Believers Therefore I call it an Eminent Work of the Holy Ghost to distinguish from other more inferior Works of his All the Works of Creation and Providence are the Works of Father Son and Spirit according to that Saying Opera Trinitatis ad extra sunt indivisa What is done by one is done by all Three But when Grace is wrought in the Soul of a Sinner that is an eminent Work The Works of Creation have the Father for their Efficient 1 Cor. 8.6 Of him are all things The Son 1 Cor. 8.6 By him are all things Joh. 1.10 The Holy Ghost Gen. 1.2 Psal 33.6 By the Word of the Lord were the Heavens made and all the Host of them by the Spirit of his Mouth The Works of Providence have the Father for their Efficient He that feeds the Ravens and cloaths the Lâ—â—â—es Matth. 6.26 Luke 12.24 Psal 145.13 14 15 16. The Son Heb. 1.3 He upholds all things by the Word of his Power Col. 1.17 By him all things consist The Holy Ghost the qualifying and accomplishing of Zerubbabel for building and finishing the Second Temple was a Work of Providence and the Holy Ghost had a Hand therein Zech. 4.6 7. Not by Might nor by Power but by my Spirit saith the Lord of Hosts Who art thou great Mountain before Zerubbabel thou shalt become a Plain and he shall bring forth the Head-stone thereof with Shoutings crying Grace Grace unto it Vpon the Souls of Sinners This denotes the Objects on which the Grace-working Acts and Operations of the Holy Ghost are terminated considered antecedently to his Working this Work in and upon them they are Sinneâ—s not Saints whatever their Gifts and Endowments may be natural or acquired they are void and destitute of Saving Grace 1 Cor. 6.9 10. Know ye not that the Vnrighteous shall not inherit the Kingdom of God Such were some of you but ye are washed but ye are sanctified but ye are justified in the name of the Lord Jesus and by the Spirit of our God 1 Tim. 1.13 14. Who was before a Blasphemer and a Persecuor and Injurious but I obtained Mercy and the Grace of our Lord was exceeding abundant with Faith and Love which is in Christ Jesus If they that have Grace in them to Day had it not Yesterday then the Grace which is in them to Day is no Increated but a Created Being But so it is with them that are Saints to Day and were Sinners Yesterday Therefore By the preaching of the Gospel Though Children are capable both of Grace Luke 1.15 and of Glory Matth. 19.14 and God hath ways to work Grace in them beyond what we can think of Joh. 3.8 his Gracious Acts and Operations are many times imperceptible and not to be discerned by us what I now assert is to be understood of them that are Adult ordinarily the Spirit works Grace in them by the preaching of the Gospel 1 Pet. 1.23 24 25. Being born again not of corruptible Seed but of incorruptible by the Word of God which liveth and abideth for ever And this is the Word which by the Gospel is preached unto you Rom. 10.14 15 16 17. Faith cometh by hearing and hearing by the Word of God Act. 11.21 22. and 13 44. -- 48. and 10.33 42 43 44. 1 Thess 2.13 Psal 110.2 3 1 Cor. 4.15 In Christ Jesus I have begotten you through the Gospel That which is a Spiritual Procreation by the instrumentality of
Perrot I must let J. E. know that I am not ignorant of what Francis Bug hath written against Fox and his Party as also what Rogers of Bristol and the Spirit of the Hat have said against him and his Faction and the Divisions among them in Pensilvania and New-Jersie at this day do call aloud for Humiliation rather than the Exaltation of this Principle which hath so demonstratively proved it self a Great Nothing Both Parties are high Pretenders that they are acted by and speak from the Spirit of the Lord within them And the whole Vniverse besides themselves see this to be a Spirit of Delusion and not the Spirit of God for he differs not from himself He says not Yea in one and Nay in another When I have given an Epitome of some of the most memorable Matters of Fact relating to this Principle and what strange Practices it hath led many Persons into partly from the Writings of profest Quakers and partly from such Authentick Testimonies as are of good Credit and Authority may be he may say that if that within him told him it was an Impulse from the Spirit of God that put him upon writing against me it hath deceived him it hath trepanned him into that which hath been more trouble to him than he thought It hath in fine brought Shame and Confusion of Face upon him and I wish this may be the ultimate effect of All that for the future he may be fixedly resolved never any more to hearken to such Foolish Counsels to say no worse Solomon's Instruction is rather to be minded Prov. 17.14 The beginning of Strife is as when one letteth out Water therefore leave off Contention before it be meddled with Avoid the Occasions and prevent the beginnings of Cotention Eccles 10.12 The Words of a wise Man's mouth are gracious but the lips of a Fool will swaâ—â—ow up himself The beginning of the Words of his mouth is Foolishness and the end of his Taâ—k is mischievous Madness The more he talks the more does his Folly appear He proceeds from Evil to worse and adds Wilfulness to his Weakness Prov. 25.8 Go not forth hastily to strive lest thou know not what to do in the end thereof when thy Neighbour hath put thee to shame FINIS BOOKS Printed for and Sold by Thomas Cockerill at the Three Legs in the Poultrey near Stocks-Market FOLIO HIstorical Collections the 3d Part in 2 Volumes Never before Printed containing the Principal Matters which hapned from the meeting of the Parliament November the 3d. 1640. to the end of the year 1644. wherein is a particular Account of the Rise and progress of the Civil War to that Period Impartially related Setting forth only Matter of Fact in Order of Time without Observation or Reslection By John Rushworth CHARNOCK's Works in 2 Vol. A Scheme of the Sins and Duties of the Members of particular Churches by the late Reverend Mr. John Flavel in a sheet of Paper Life Reign and Tryal of Mary Queen of Scots stitched QVARTO Speculum Theologiae in Christo Or A view of some Divine Truths by Edward Polhill of Burwash in Sussex Esq A Demonstration of the first Applications of the Apocalypse together with the consent of the Ancients concerning the fourth Beast in the 7th of Daniel and the Beast in the Revelation by Drue Cressener D. D. The Morning Exercise at Cripplegate or several Cases of Conscience practically Resolved by sundry Ministers A Supplement to the Morning Exercise or several more Cases of Conscience prasctically resolved by sundry Ministers A seasonable Discourse wherein is examined what is lawful during the Confusions and Revolutions of Government Stitched Geography rectified Or a Description of the World in all its Kingdoms Provinces Countries Islands Cities Towns Seas Rivers Bayes Capes Names Inhabitants Situations Histories Customs Commodities Government Illustrated with about 80 Maps Third Edition by Robert Morden OCTAVO Instructions about Heart Work what is to be done on God's part and ours for the cure and keeping of the Heart c. by that Eminent Gospel Minister Mr. Richard Alleyn With a Preface by Dr. Annesley The 2d Edition The Evidence of Things not seen Or divers Spiritual and Philosophical Discourses concerning the State of Holy Men after Death By that eminently Learned Divine Moses Amyraldus Translated out of the French Tongue by a Minister of the Church of England Poems on several Occasions with a Pastoral To which is added A Discourse of Life by John Tutelin A Succinct and Seasonable Discourse of the Occasions Causes Natures Rise Growth and Remedies of Mental Errors To which is added 1 An Answer to Mr. Cary against Infant Baptism 2. An Answer to some Antinomian Errors 3 A Sermon about Union by John Flavel Mr. John Flavel's Remains being two Sermons The one preached at Dartmouth in Devon on the day of the Coronation of their Majesties The latter intended to be preached it a Meeting of the united Ministers of several Counties With some account of his Life