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
If thus in all how comes it that there are still and have been so many personal Infirmities and Failings where he takes up his constant Residence How comes it that some of them have in an hour of Temptation grosly prevaricated for a time both in Principles and Practice If in some only then this is a Priviledge peculiar to those few and not to others If so by what Covenant or Promise is this Priviledge entailed upon them exclusive of others or does the purchase of Christ's Death as to this extend to them not to others The greatest Argument for what I can perceive for a personal inexistence of the Spirit in Believers is that there are so many Texts of Scripture which speaking of this do speak of him as a Person Rom. 8.16 The Spirit it self beareth witness with our Spirit that we are the Children of God v. 26. Quo efficitur ut clamemus nos The Spirit it self maketh intercession for us with groaning which cannot be uttered All I reply hereunto at present is this By the same Reason also there must be a personal inexistence of the Father and the Son in them 1 Joh. 4.12 13. If we love one another God dwelleth in us Hereby we know that we dwell in him and he in us because he hath given us of his Spirit v. 15 16. Whosoever shall confess that Jesus is the Son of God God dwelleth in him and he in God God is Love and he that dwelleth in Love dwelleth in God and God in him Gal. 2.20 Christ liveth in me Mr. Samuel Eaton's Arguments against a Personal In-dwelling of the Spirit in Believers are of weight with me Quakers confuted p. 1. 2. We do not believe that there is any substantial essential or personal Union between this eternal Spirit and Believers for such Unions would either make the Spirit and Believers some Third Thing as when Soul and Body are united a Third Thing which is neither Soul nor Body but compounded of both ariseth from it which is called Man or else there will be a confounding of Substance which cannot be for God cannot mix with the Creature And else such Union if it should be personal as betwixt the two Natures in Christ would make Believers God and equal with Christ and consequently equal with God himself the consequence of which would be that such Persons would have an Almighty Power which they might put forth in working as many Miracles as they please as they may see it make for the Glory of God and that they would be Omniscient and know all things and would have the rest of God's Attributes as Christ had who was God and equal with God and in whom this personal Union was And though we believe that the Spirit of Christ dwells in Saints yet we assert the Spirit of Christ to be distinct from the Saints and the Saints from the Spirit and though he dwells in them yet he acts not in them but as it pleaseth him neither doth he impart Wisdom Power Grace and Glory but as it pleaseth him 1 Cor. 12.7 to 12. There are some Passages in Mr. R Sherl Discourse of the Holy Spirit worthy of a Remark p. 11 12. It was the Errour of the Macedomans and Samosatenians of old and of the Socinians of late That by the Spirit of God is meant no other but Virtus seu efficacia quâ hommes fideles sanctificantur divinis usibus consecrantur i. e. That Vertue or Efficacy whereby faithful Men are sanctified and consecrated to Divine Offices And opposite to this Extreme many now-a-days run to the other mistaking and misterming the Efficacies and Vertues of the Spirit for the Person of the Spirit himself The Holy Orthodox Truth lies betwixt these two Extremes And when you read in Holy Scriptures of being filled with the Holy Ghost or made Partakers of the Spirit of God it is not to be understood of the Spirit in respect of his personal Essence for thus he filleth the World and contains all things being really existent and present in and with all things and Creatures giving unto All their Life and Breath and all things In whom we live and move and have our Being Act. 17. viz by his inexisting Presence and this in respect of his personal Essence If we should say then That the Spirit of God is in his Saints and Servants here upon Earth in a greater measure than other Men personally and in respect of his Essence we should so divide and consequently define and limit the Essence of God which is undivided infinite and unlimited Jer. 23.23 Am I a God at Hand and not a God afar off Can any hide himself in Secret Places that I should not see him for do not I fill Heaven and Earth saith the Lord Thus then those Scripture-Phrases of receiving the Holy Ghost are not to be understood of the Spirit in respect of his personal Essence but in respect of his Impressions and Workings on the Souls of Men in respect of his Gifts and Graces which are various and diverse and carry their Name from the Cause or Author of them 1 Cor. 12.4 There are diversities of Gifts but the same Spirit where the Spirit is plainly distinguish'd from his Gifts as the Cause from the Effect the Workman from the Work of his Hands or as the Body of the Sun from the Light and Heat which is darted and displayed from it And whereas 't is said The Spirit is one but his Gifts diverse we may hence observe That if we should confound the Spirit of God with the Gifts and Qualifications dispensed from him we should be so far from worshipping the true God which is but One that we should fall into that gross Idolatry of the Heathens of old making as many Spirits of God as they made Gods who Deified the moral Vertues and worshipped their several Vertuous Qualifications as Gods Hence it is that some being persuaded that they have the Spirit of God personally abiding in them have been puft up with such an excessive Spiritual Pride and self-conceited Eminence as not only to exalt them selves above their Brethren but even to extol themselves above the Heavens and most blasphemously to profess and boast of an equality with God There was a Testimony bore against this Principle by a Synod in New England 6. Preliminary The Word Grace in the Scripture is of a double Acceptation there is Gratia gratum faciens which is says Scharp Curs Thes p. 383. Paterna Dei benevolentia quà immerentes gratis complectitur It is the same with Divine Benignity or God himself freely willing to communicate the Specialities of his favour even to those that are most underserving Gen. 9.8 Exod. 33.19 1 Cor. 15.10 I am what I am by the Grace of God Haec sons causa bonorum donorum omnium est non in nobis sed in Deo residet This is the Original of all the good things we have and is not resident in us
that in the Wisdom of God the World by Wisdom knew not God it pleased God by the foolishness of preaching to save them that believe 1 Cor. 2.9 10 11. The whole of Supernatural Revelation that is needful for us to know believe and practise is contained in the Sacred Scripture 2. Tim. 3.14 15 16 17. All Scripture is given by inspiration of God and is profitable for Doctrine for Reproof for Correction for instruction in Righteousness that the Man of God may be perfect throughly furnished unto all Good Works And we have no ground to look for any gracious Acts and Operations of the Spirit on us but by the Scripture Joh. 16.13 14. When the Spirit of Truth is come he will guide you into all truth For he shall not speak of himself but whatsoever he shall hear that he shall speak He shall glorifie me he shall receive of mine and shall shew it unto you Joh. 14.26 But the Comforter which is the Holy Ghost whom the Father will send in my Name he shall teach you all things and bring all things to your Remembrance whatsoever I have said unto you The Spirit brings no new unscriptural Revelations only makes us to understand Scripture-Truths which we understood not before and as there is occasion brings such Scripture-Truths to our remembrance as we had forgotten VIII When Man is told what God hath done in order to his Recovery and what he is to do in order to his reaping the benefit and advantage of the Redemption wrought for him by the Messiah such is the blindness of his Mind and perverseness of his Will that if left to himself he chuses rather to continue in Sin than to be saved from it and to rest upon his own poor Services Sacrifices and Duties for Justification and Salvation than upon the Righteousness of Christ Let this or some such Doctrine as this be preached to the Apostate Posterity of Adam Great was the Breach that Sin had made between God and you If you had stretch'd your Intellectuals to the utmost you could never have found out a way how an Accommodation could have been accomplished between the Most High and you a Law being established with a Sanction threatning Death Temporal Spiritual and Eternal to the Transgressors He being Just and Righteous how could Mercy be shewed to them without impeachment to Justice No Created Being was able to make satisfaction for the Wrong and Injury that was done therefore a Sacrifice would not have been accepted from Angels nor from Man who having Guilt upon him could not have stood before the Wrath of the Almighty who when Angry but a little tears in pieces and there is no delivering out of his Hand And if neither Angels nor Men can make Atonement for Sin much less can the rest of the Creation A Thousand of Rams and Ten thousand Rivers of Oil signifie nothing in this Case The offended Party finds out a Ransom and accepts of the same Rom. 3.25 26. 1 Joh. 2.2 Matth. 3.17 2 Cor. 5.19 Eph. 1.6 Col. 1.20 21 22. Tell them that in and through Christ there is Grace and Mercy with God for the greatest of Sinners if they are found truly repenting of Sin and believing on the Lord Jesus Isa 1.16 17 18. and 55.7 1 Joh. 1.9 Joh. 3.16 1 Tim. 1.15 Act. 3.19 and 10.43 and 13.38 39. Tell them if they say they have no power to repent or believe Act. 5.31 God hath exalted his Son to be a Prince and a Saviour to give Repentance and Remission of Sin and Faith is the Gift of God Eph 2.8 Phil. 1.29 Heb. 12.2 Isa 45.22 Look unto me all the Ends of the Earth and be saved Grace is in your offer be not so foolish as to refuse your own Mercies this is the accepted time this is the day of Salvation 2 Cor. 6.2 Consider the things that belong to your Peace while your day of Grace lasts least afterwards it be too late Luk. 19.42 Who would think but rational Beings indued with immortal Souls which will be eternally miserable or happy will effectually mind that which is indisputably both their Duty and Interest having all this and much more laid before them Sure they will now for ever abandon every known Sin and resign up themselves entirely to the Conduct of Christ But alas alas here is matter of Lamentation the King of Glory knocks at our Door Rev. 3.20 but who opens for him to come in He stretches out his Hand all day long to a rebellious stiff-necked People Isa 65.1 Rom. 10.21 Isa 49.4 and 53.1 Cant. 5.2 3. Prov. 9.1 2 3 4 5 6 Matth. 22.2 3 4 5. Joh. 5.40 2 Cor. 4.3 4. IX When Sinners are left to the Corruptions of their own Hearts they are not only so foolish as to slight the offers of Grace but also so desperately wicked as to set themselves with all their might against the Gospel and the propagation of it They will by no means admit that Christ should reign over themselves Luke 19.14 As far as in them lies he shall not reign in others They enter not into the Kingdom of Heaven themselves they suffer not others to enter Matth. 23.13 They persecute them that preach profess and practise the Gospel with any Seriousness Act. 7.51 52 57 58 59. Act. 8.1 2 3. Act. 9.1 Act. 17.1 2 3 4 5. 1 Thes 2.14 15 16. X. Nature is now so deeply depraved in all that nothing short of an effectual Work of the Holy Ghost can renew sanctifie and change it This is a Work too high for Nature improved to the utmost Nature cannot produce a Supernatural Effect Joh. 3.6 Art and Education can considerably accomplish Nature but they cannot new make it When there is no more than mere Humane Institution and Instruction they cannot cause all old things to pass away and all things to become new This is too high for the most refined Philosophy ancient or modern taught by Socrates Pythagoras Plato or Aristotle It is not Academical Learning can reach this It is not being under the most powerful and Spiritual Ministry It is not the most Argumentative Moral Swasions made use of by Men It is not a Man 's own Desires Endeavours Resolutions Promises Vows Covenants and Engagements to forsake all and every Sin It is not being in the external Practice of all Religious Duties It is not being of this or t'other Persuasion submitting to this or t'other Ordinance being of this or t'other Church and receiving the Sacrament that changes Nature For all these things may be where there is no Heart-Renovation Joh. 3.3 Verily Verily I say unto thee except a Man be born again he cannot see the Kingdom of God The Jews especially the Pharisees had a Notion Vniverso Israeli est portio in mundo futuro hoc est in fruitione Messiae nec omnino necessariam esse animi renovationem They thought their being the Children of Abraham without being renewed in the Spirit of their mind would
entitle them to the Fruition of the Messiah Christ corrects this Mistake of theirs and instructs them of the necessity of Regeneration A Soul-sanctifying Work of the Holy Ghost must pass upon you here if ever you hope for the Glory of Heaven hereafter The same Truth is reiterated ver 5. that Nicodemus and all others concerned might take the more special notice thereof till it be impressed upon their Hearts and till they know it in their own Experience Verily verily I say unto thee except a Man be born of Water and the Spirit i. e. ex Spiritu exerente vim Aquae he cannot enter into the Kingdom of God There is nothing short of the Divine Power and Efficacy of the Spirit of the Lord can cleanse Souls polluted with Sin Ezek. 36.25 They that are Spiritually dead and in an unregenerate Estate can no more change their Natures than they that are in the Grave can give themselves a Resurrection from the dead Eph. 2.1 2 3 4 5 6. There are such Acts of Omnipotence exerted and put forth in the Work of Regeneration as was put forth in raising Christ from the dead Eph. 1.15 16 17 18 19 20. Tit. 3.3 4 5. XI Even after the Spirit of God hath been effectually at work upon the Soul and hath infused Supernatural Habits of Saving Grace there is that which may still keep him humble and low in his own Eyes Many particulars might be mentioned under this Head but I shall content my self with mentioning only a few 1. Notwithstanding the Spirit of God hath been effectually at work upon the Soul there is not presently an utter extirpation of Sin Grace is not without some mixture of Nature there is Flesh as well as Spirit Gal. 5.17 1 Joh. 1.8 10. Eccles 7.20 Prov. 20.9 Jam. 3.2 2. Though where true Grace is it will make resistance against in-dwelling Sin yet sometimes the latter may have the better of the former Grace may be over-poured by Corruption and that does often create no small disturbance to a gracious Person Rom. 7.21 22 23 24. I see another Law in my Members warring against the Law of my Mind and bringing me into captivity to the Law of Sin O wretched Man that I am 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cerumnosus i.e. perpetuis in ista lucta angoribus divexatus The Combats and Conflicts which I have with the Corruptions of mine own Heart do create me a continual Vexation and Anguish of Soul Persistet in Metaphora Athletae qui post gravem luctam tandem nolens volens captivus ducitur He persists in the Metaphor of a Wrestler who after a great Contest is at last carried away captive by force and sore against his Will 3. Even they that have true Grace may in an hour of Temptation and when left to themselves fall into some hainous and scandalous Sin whereby the Spirit of God is grieved peace of Conscience interrupted Communion with God lost Religion wounded and all sorts good and bad scandalized Noah Lot David and Peter are sad Instances for the Exemplification of this Assertion Gen. 6.9 with Gen. 9.21 2 Pet. 2.7 8. with Gen. 19.30 31 32 33. 2 Sam. 11. and 12. Chap. Matt. 26.69 to the end of the Chapter 1 Cor. 10.12 Wherefore let him that thinks he stands take heed lest he fall Rom. 11.20 Because of unbelief they were broken off and thou standest by Faith be not high-minded but fear 4. When a Man hath fallen into a scandalous Sin it is not all the Grace he hath that will recover him to Repentance or restore to him the Holy Joys and Spiritual Comforts which he once had There must be some fresh Manifestations of Sin-pardoning Grace together with some fresh Influences of the Spirit accompanying the same It will be like to cost him many a Tear and Prayer before he re-enjoy that sweet Communion which once he had there must be a renewed exercise of Repentance Read Psal 51. throughout Have mercy upon me O Lord according unto the multitude of thy tender Mercies blot out my Transgressions Wash me throughly from my Iniquity and cleanse me from my Sin For I acknowledge my Transgression and my Sin is ever before me Make me to hear joy and gladness that the Bones which thou hast broken may rejoice Restore unto me the joy of thy Salvation and uphold me with thy free Spirit 5. Though some may have a great deal of Grace yet they may be exercised with divine Desertion to that degree that the most comfortable Considerations that can be suggested to them from the Scriptures by the most Holy and Learned Ministers and most experienced Christians can administer no Consolation to their Spirits till the Lord himself come and do it Psal 77.2 3 My Soul refused to be comforted ver 7 8 9. Psal 88 throughout ver 3 4 5 6 7 13 14 15 16. Job 6.4 The Arrows of the Almighty are within me the Poison whereof drinketh up my Spirit The Terrors of God do set themselves in array against me Job 34.29 Psal 90.11 Isa 50.10 and 61.1 2 3. Luke 4.17 18. Isa 50.4 and 42.1 2 3. Matt. 12.18 19 20. Isa 40.11 Ezek 34.15 16. John 21.15 6. Though Grace is a great Excellence it does not exempt persons that have it from Afflictions during their Pilgrimage here the great Sovereign afflicts the Good as well as the Bad Job 9.22 He destroys the Perfect and the Wicked Jer. 18.6 Dan. 4.35 Job 9.12 Eccles 9.1 2. Nay many times they that are God's peculiar ones his special Favourites are afflicted more than others Amos 3 2. Hos 4.17 Dan. 12.10 Hos 14.9 Rev. 22.11 They have that in them which may procure the Rod now and then and it is needful they should have it 1 Pet. 1.6 7. It is to humble them under a Sense of some Sin or other not throughly repented of Job 36.7 8. Jer. 31.18 Luke 15.14 15 16 17 18 19. It is to purge out some peccant Humours that have been predominant in their Souls Isai 27.9 and 4.4 It is to make them walk more close with God for time to come Psal 119.67 71. and to make them partakers of his Holiness in some further measure and degree Heb. 12.10 11. It is to make them pray oftner and better than they were wont to do Hos 5.15 Isai 26.16 and 38.1 2. Psal 107.5 6 and 116.1 2 3 It is to endear the Word of the Lord to them to make them study the Covenant of Grace and the Promises thereof to make sure their Interest therein and that they may live the Life of Faith more than ever Psal 1 9 49 50 72 92. Job 13.15 Hab. 1.17 18 19. 1 Pet. 1.6 7. Afflictions of the Godly are Evidences of Divine Love Prov. 3.11 12. Heb. 12.6 7 8. Rev. 3.19 It is to wean them more from this World to fit them for Death and prepare them for Eternity 2 Cor. 4 17 18. Rom. 8.18 Jam. 1.2 3 4. Rom. 5.3 4 5. Rom. 8.35 36
blindness of their Heart then that which is in them is meer Darkness and no Gospel Light they can know nothing of Evangelical Verities and whatever is of supernatural Revelation from any thing within themselves The former is true Luke 1.79 Ephes 4.18 Therefore also the latter If that which is in Heathens is the Devil and the Spirit of the Devil then that which is in them is not the Spirit of God for what Communion hath Light with Darkness What Concord hath Christ with Belial 2 Cor. 6.14 15. The former is true Ephes 2.2 Act. 26.18 Col. 1.13 Joh. 8.44 1 Joh. 3.8 I call this but one Argument for it is diversified only with respect to the several denominations which J. E. gives unto that which is in every Man without Restriction or Limitation I humbly leave it to those that are impartial whether this alone is not of sufficient force cogency and validity utterly to overthrow the very Foundation of John's Book and consequently whether the whole of the Superstructure is not also therewith overthrown and whether I deserved such hard words for calling not that which is in True Believers and a special Work of the sanctifying Spirit of God a great nothing but that which is nominally only and equivocally called the saving Grace of God in All Turks and Mahometans Heathens and Pagans Papists and Atheists Where Foundation and Superstructure are both naught these will not be able to bear the trial by fire 1 Cor. 3.11 12 13 14 15. But I pass from this to the disquisition of what I have seen cause chiefly to insist on which you may take in this categorical Proposition Thesis or Position The saving Grace of God in True Believers is no Increated Being That which is Grace in those that are Christians indeed is a Creature a mere Creature and an imperfect Creature For methods sake and a regular procedure herein 1. I shall set down some Preliminaries tending to a right stating of the Question or the Thing in controversie between us and to the clearing of some things ignorantly and confusedly delivered by the Author of the saving Grace of God 2. It 's needful there should be some Definition or Description given of Grace otherwise we are like Men beating the Air disputing of we do not know what 3. Having given one or two descriptive Defintions of Grace we shall by express Scripture Testimonies and Arguments from thence deduced prove the Thesis Grace in Believers is no Increated but a Created Being 4. What is said of this Theme and Subject is to be improved by us and in order thereunto I shall give you some practical Inferences from all the premisses 1. Preliminary There is no Person or positive Entitie in Heaven or Earth but what 's Created of the Lord Jehova Father Son and Spirit Sin being no positive Entitie but privative properly hath no efficient but rather a deficient Cause This is a Principle and the Foundation of all Religion therefore it 's the first Lecture read from Heaven to us by him that was the first authorized Amanuensis of the Holy Ghost in Penning some Part of the Sacred Oracles Gen. 1.1 See also Acts 17.24 God made the World and all things therein If Grace be one of those things that 's in Heaven or Earth then it is to be reckoned among the number of Created Beings but Grace is one of those things that 's in Heaven or Earth Therefore 2. Preliminary follows upon the former The word Increate signifieth that which is not created or made at all Hence the Argument runs thus If Grace be that which is not created or made at all it must be Self-existent Independent the first Being and Creator of the Universe But it 's not Self-existent Independent the first Being nor the Creator of the Universe therefore it 's no Increated Being It 's a true saying in School Divinity omne ens est vel Primum vel à primo ortum whence if Grace be Increate it must be the first Being from which every other Being derive theirs 3. Preliminary There is a passage in my Opponents Pamphlet pag. 26. which savours so much of unsoundness Heterodoxy and scandalous Ignorance in this our Goshen or Land of Light that I cannot let it pass without some Animadversion His Words are speaking of Grace in his fence It is of his divine saving nature but yet not the only entire God Eternal Jehova Doth not this imply that Grace is God though not Jehova and doth not this imply that Jehova is a divisible and compounded Being Jehova is the entire God and the English of our Authors Phrase is Grace is a piece or part of Jehova This occasions my third Preliminary as an Antithesis hereunto Deus est ens simplicissimum God is an uncompounded and indivisible Being and this is one thing that doth distinguish him from all created Beings Simplicity says Nort. Orthod Evang. is God one mere and perfect Act without all composition his name is I AM Exod. 3.14 that is mere essence wherein is nothing past nor to come from what is there more largely treated of I contract this Argument If God does admit of composition it is either a composition of Parts which are bounded by quantity or of Matter and Form or of General and Special Nature or of a Subject and Accident or of an Act and Possibility or of a Person and Nature or of Being and Individuation But God doth not admit of any of these Compositions therefore of none at all the enumeration is full and complete else the defect must be shewed 4. Preliminary The Divine Essence is incommunicable to Creatures When some of the Attributes and Perfections of God are said to be communicable unto Men all such Predications are Analogical and Equivocal Deus creaturae nihil habent commune praeter nomen Any resemblance that Man hath unto God is very low mean dark and shadowy notwithstanding of any likeness between God and Man The disproportion and distance between them is still as great as between Infinite and Finite Perfect and Imperfect Perfection and Imperfection that which is Eternal and that which is of Yesterday as between that which is the Supreme Being and that which is only subordinate as between that which is Independent and Dependent as between him that is Essentially All and that which is Originally nothing Whatever it is that Man is or whatever it is that is in Man compared with God it is imperfection it self and as nothing Isai 40.17 All Nations before him are as nothing and they are counted to him less than nothing and vanity The Essence of God says Nort. Orthod Evang. p. is that one pure Act of God by which he is God Deus est necesse esse God could never have been any other than what he is God cannot hereafter cease to be any other than what he now is and ever was This is the Signification of Jehova He that was He that is He that is to
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
been asserted and proved Orthod Evang. p. 329. The beatifical Vision is that clear sight of God wherein consisteth Blessedness It is called Vision because of its clearness Beatifical because it makes the seer blessed 'T is a created sight of the increated Good P. 133 134. The light of Glory is a supernatural glorious influx concurring with and enabling of the inherent Principle of the glorified Understanding to see God The Schoolmen say Lumen Gloriae est perfectio superaddita qua intellectus fit efficax seu confortatur ad videndum Deum The Light of Glory is a perfection superadded to the Understanding whereby it is enabled to see God Others Lumen Gloriae est actualis illustratio i. e. Influxus Dei supernaturalis elevans intellectum ad visionem lissentiae Divinae It is an actual Illustration i. e. a supernatural influx elevating the Understanding unto the Vision of the Divine Essence Or Lumen Gloriae est ipse concursus supernaturalis Beatifici objecti quatenus per illum objectum istud seipsum immediate intellectui manifesat efficiendo cum intellectu beatificam visionem It is supernatural concourse of the beatifical Object immediately manifesting it self to the Understanding together with the Understanding causing a most blessed Vision God intending to make a Creature happy gives it a Principle capable to understand and enjoy himself the Object of that Principle to be understood and enjoyed No Creature is capable of happiness or misery but the reasonable Creature There could be neither Heaven nor Hell the Joys of the one nor the Pains of the other without understanding A perfect union of the highest created Principle with the increated Object makes Blessedness The last Argument I shall mention is this If inherent Grace be an increated Being it is either the habit or exercise of Grace that is so but neither of these is an increated Being Therefore The habit of Grace is infused into the Soul by the Spirit of God it is a Work of the Holy Ghost being infused into the Soul it cannot continue its existence there without fresh recruits and supplies from above it cannot put forth it self into act without some special assisting influences from him that planted it there at first John 15.5 2 Cor. 3.5 Therefore it is not the habit of Grace that is an increated Being It is not Grace in its exercise that is an increated Being for that is only an act of the Soul sanctified by the Spirit of God and as such it hath always some imperfection attending it till we get to Heaven Phil. 3 12 13 14. I shall here omit several things that might pertinently be brought under this head and only speak to some particular Graces as they are acted by us and shall leave it to the whole religious and rational Universe to judge whether any thing that 's acted by us can be an increated Being What is the Grace of Repentance but a sanctified Soul's exercising a godly Sorrow for all known Sins past together with sincere fixed purposes and effectual endeavours by divine assistances to forsake sin for time to come Psal 51.1 2 3 4 5 7 9 14. Ezek. 36.31 Zech. 12.10 Matth. 26.75 Luke 15.17 18 19. The Grace of Faith is an act of a sanctified Soul giving a credential assent to every known Scripture-Truth especially to that great fundamental Truth That there is no Salvation for Sinners but by the Son of God apprehended applied and believed in Acts 4.12 1 Tim. 1.15 It is to receive him as our All and to resign up our selves to him in all we are and have John 1.12 Col. 2.6 7. 1 Cor. 1.30 1 John 5.9 10 11 12. The Grace of Love is the Soul 's going out after God with the most intense Desires after the closest Union and Communion that is attainable on this side Heaven Psal 73.25 Cant. 1.7 John 21.15 Humility is the Soul 's being exceeding low in its own eyes and not thinking of itself above what is meet 1 Cor. 15.9 10. Eph. 3.8 Patience is the Soul 's bearing all Afflictions as coming from the Lord without murmuring or repining 1 Sam. 3.18 Isaiah 39.8 Micah 7.9 Job 1.21 Psalm 39.9 Hope is a patient expectation of God's performing his gracious Promises with holy resolves to wait upon him and keep his way though for some time he delay to make good his Word Rom. 8.24 25. 1 Pet. 1.13 1 John 3. â— The Fear of God is a holy awe and dread of the divine Majesty whereby the Soul is restrained and deterred from Sin chiefly because it is an offence to God Gen. 39.9 Hos 3.5 Rom. 6.1 Meekness is a Grace of God whereby the Heart and Affections of a Man are inclined unto a mild and loving a kind and courteous Carriage towards others even when he might be provoked to anger Numb 12.4 Prov. 14.29 and 15.18 and 16.32 Zeal est indignatio de iis concepta quae indigne fiunt aut fieri praesumuntur adversus Deum gloriam ipsius simulque ardens gloriae Dei promovendae propagandae studium It is a holy Indignation that the Soul hath against Sin and an ardent Affection to promote and advance the Glory of God as he hath a Call and in the place that Providence hath set him Psal 69.9 John 2.17 Exod. 32.19 20. Numb 25.6 7 8. Psal 106.30 Having sufficiently explained and confirmed this Position The whole of Man is a meer Creature and there is nothing in the best of Men that is an increated Being I cannot contentedly pass from this without putting All upon making some improvement hereof Labour to be well grounded and thoroughly established in this as a great Truth of infallible certainty and it will considerably conduce as a means by the Blessing of God to keep you everlasting y low in your own eyes 1 Pet. 5.5 Be cloathed with humility 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quasi dicat Arcle vobis astringite innodatam habete 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies a Knot metaphora videtur sumpta à genere vestimenti in nâ—dum constricti Put on Humility as that which ties all other Graces together loosen this and all the rest are loosened It is derived of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quâ—d est â—â—militer de se sentire to think meanly of ones self Philosophers made this a Vice but the Apostle commands and commends it Bernard defines it thus Humilitas est virtus qua homo verissimà sui agnitione sioi ipsi vilescit Others that 't is a habit of Mind contrary to Arrogancy it makes a Man ingenuously to acknowledge what he is without arrogating to himself more than is due Rom. 12.3 For I say through the Grace given unto me to every Man that is among you not to think of himself more highly than he ought but to think soberly according as God hath dealt to every Man the measure of Faith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ne sapiat plus quam oportet sapere i.e. ne sibi immodice pâ—aceat ut
and made a Prey of them a terrible Tempest blows down the House where his Children were and kills them all 6 The Devil may scare gracious Persons with frightful Dreams nocturnal Visions and Apparitions Job 7.13 14. When I say my Bed shall comfort me my Couch shall ease my Complaint then thou scarest me with Dreams and terrifiest me through Visions That is says Pool with sad and dreadful Dreams arising either from that melancholy Humour which is now so fixed in me and predominant over me or from the Devil's Malice who by thy Permission disturbs me in this manner that I am afraid to go to sleep and my Remedy proves as bad as my Disease Thou scarest me The Word signifies says Caryl To be cast down prostrate to the Ground with Fear From the Disease and Sickness of Job's Body Satan took occasion to raise Fumes and stir the pudled Humours of his Body up into his Brain out of which his Fancy formed terrible Representations to his Mind As Melancholy is said to be the Devil's Bath so are other diseased sickly Humours in them he sports himself and vexes Man As before when Satan by his Instruments took away all from him he said The Lord taketh So here when Satan vexed him with Visions representing horrid and fearful Spectacles yet he says Thou scarest me 〈◊〉 as pointing still unto the Power and Providence of God who hath all Second Causes Satan and all at his dispose 7. The Devil may have Power over the Bodies of gracious Persons to move them in a short time from one place to another Matt. 4.1 Christ was in the Wilderness from thence Satan took him up into the Holy City and set him on a Pinacle of the Temple ver 5. and from thence to an exceeding high Mountain ver 8. Here was a double if not a treble remove And if he had so much Power over the Body of our blessed Redeemer much more over the Bodies of them that belong to him 8. He may torment the Bodies of Saints and put them to a great deal of Pain Job 2.6 7 8. The Lord said unto Satan Behold he is in thine hand only save his Life So went Satan forth from the Presence of the Lord and smote Job with sore Boils from the Sole of his Foot unto the Crown of his Head And he took him a Potsherd to scrape himself withal and he sat down among the Ashes No sooner hath he his Commission but he puts it in execution instantly without delay He smote Job The word says Caryl signifies to strike unto Death It notes both the suddenness and vehemency of the Stroke it must at once wound both his Mind and his Body on a sudden in a Moment to be filled with Sores and covered with a Scab and Boils The Word signifies Vleus ex calore ortum igne inflammans corpus he did as it were kindle a Fire in the Bowels of Job inflamed his Blood and heated the humours of his Body Vox Hebraea significat scabiem foedissimam qualis est Elephantiasis He smote him with a most filthy Scab such as is the Leprosie with the worst and most tormenting Boils no part of his Body was free only his Tongue was untouch'd that it might be at liberty to blaspheme God 9. All the Grace that Men have is not able to keep the Devil from entring into their Bodies and taking Possession of them if he hath permission from God Among so many Demoniacks and possessed Persons that we read of in the New Testament it is more than probable there were some had good in them and were Objects of God's special Favour Christ not only wrought miraculous Cures on such but he preached the Gospel also where they were whereby we may understand that he blessed them both with Temporal and Spiritual Blessings Matt. 4.23 24. and 8.16 17. with Isa 53.4 Matt. 8.28 29 30 31 32. and 9.32 33. and 12.22 Mark 5.18 19 20. Luke 8.39 Act. 8.5 6 7 8. and 10.38 and 16.16 17 18. and 19.11 12. Mark 1.23 24 25 26 27. We read of few that were possess'd under the old Testament But when the Messiah came into the World the Devil raged more than before and God suffered it to be so that all might have a Demonstration of the Divinity of Christ of his great love to the Souls and Bodies of the Sinners of Mankind and that the Sadduces might be convinced of that foolish Opinion of theirs That there were no Spirits Act. 23.8 10. The Devil may have Power to kill the Bodies of them that have Grace We are bound to judge charitably of Job's Children to be sure so good a Man as he gave them Religious Education he instilled good Principles into them in their younger days he pray'd for a Blessing on the means made use of for begetting Grace in them and yet the Devil killed them all at once Job 1.19 compared with ver 12. Rev. 2.10 The Devil shall cast some of you into Prison And it is past all peradventure the Cruelty and inhumane Usage which some of the imprisoned ones had there from the Agents of the Evil One put a Period to their Days As he hath been a Murderer from the beginning John 8.44 so chiefly of the Saints and Servants of God Rev. 13.7 It was given unto the Beast to make War with the Saints and to overcome them And by whom is this Beast acted From whom doth he receive his Commission to be in Acts of Hostility against the Saints ver 2. The Dragon gave him his Power and his Seat and his Authority Thus you may see that though Grace is one of the greatest of created Excellencies yet it hath not that in it which can secure the Proprietors and Possessors thereof from falling under the Power of the Devil as to the forementioned particulars It were easie to enlarge here and to give you many more humbling Considerations but I am minded to draw towards a Close and therefore shall barely and briefly name a few things more of which I may appeal to the Experience of most Gracious Persons Is it not matter of humbling to you That notwithstanding of what Grace you have you are still so prone to Sin upon every Temptation Is it not matter of humbling That you have sinned so often without any Temptation from without Does not Sin within you ever and anon bubble up when neither the Devil nor the World eggs you on you are apt to sin fast enough of your own Accord Is it not matter of humbling That you have so often cast your selves upon Temptation without a Call When Temptations have not offered themselves you have sought for them and have thereby provoked the Holy One to give you up to the Lusts of your own Hearts and to the Power of the Evil One. Have you not too too often quenched and grieved the Spirit of God aster he hath been at work upon your Spirits enlightning and enlivening you quickning and comforting you
After he hath drawn out your Affections to be in a Holy Flame of servent Love to the Lord Jesus you have thrown Water upon this Fire that he hath kindled in you Is it not matter of humbling to you That you have so often sinned against light and Knowledge That you have acted contrary to the Dictates and Convictions of your own Consciences Is it not matter of humbling That you have so often silenced Conscience and lulled it asleep when it was about to lay your Sin before you in all the Aggravations thereof You have been but little in that All in that necessary Duty of Seâ—â—-examination and when you have gone about it you have not been so thorough therein as you should have been when Conscience hath been ready to bring in an impartial Verdict as to the present State of your Souls have ye not flattered your selves as if all might go well enough with you notwithstanding of your living in the neglect and omission of some Duties and your taking too much Latitude as to some Sins It is not matter of humbling That you Hearts have so often deceived you Have you not often and often thought that such a particular Lust had been so mortified that you should never have heard of it any more and yet ye have been mistaken Is it not matter of humbling That the Sin which doth so easily beset you hath given you so much disturbance that it hath taken you off from so many a good Work which otherwise ye would have been about It hath distracted your Spirits when you have been in Duties it hath led you into many a sinful Snare out of which ye have not been able to extricate your selves without difficulty it hath set you back in your way to Heaven and hath hindred your growing in Grace it hath much interrupted your Communion with God and caused an eclipse of the Light of his Countenance so that you have not had the bright Shinings thereof as otherwise you might have had May it not be matter of humbling That your Humiliation hath not been proportioned to your Sins and Provocations You have had a long time of sinning but your Sorrow hath been of a short continuance You have sinned greatly and have sorrowed but little It is but seldom ye have offered up to God that excellent Sacrifice of a broken Heart and a contrite Spirit Is it not matter of humbling That ye have mis-spent so much precious time Some part of it hath been spent in Idleness doing nothing some in sinning some in doing that which signifies little for Soul-advantage Is it not matter of humbling That ye have prosited so little by all the Ordinances that have been administred to you time after time and by all the Providences of this day in general and towards your selves in particular Is there not cause to say Ab our leanness our leanness notwithstanding of the many Soul-fructifying Seasons of Grace we have had See Luke 13.7 8. Isa 5.69 Is it not matter of humbling that you have lived so long in the World and have been so little serviceable to the Son of God who gave himself unto death for you and that you have been so little useful unto others in the places where you have been set Is it not matter of humbling That your Ignorance of Divine things is so great and your Knowledge so small that ye have been for so long a time Learners in the School of Christ and yet the things whereof ye are ignorant are more than the things you know Heb. 5.12 Is it not matter of humbling That ye have manifested so much imprudence and indiscretion in managing your secular Concerns Have ye not in many things leaned too much to your own Understanding whereby your Wisdom hath appeared to be Folly Have ye hearkned to Prov. 3.6 7 Is it not matter of humbling That notwithstanding of all your Gifts and Graces Piety and Prudence you cannot prevent Disappointments Crosses Losses Troubles and Tryals in the World neither can you give Success to your Undertakings or Actings The Race is not to the Swift nor the Battle to the Strong neither yet Bread to the Wise nor yet Riches to Men of Vnderstanding but time and chance happeneth to them all Eccles 9.11 Is it not matter of humbling That notwithstanding all the Grace ye have you are so often put to a non-plus in your own Thought that you know not what to do When ye have consulted your selves considered all Circumstances hearkned to whatsoever that within you can suggest yet ye find cause enough still for your going unto others for Counsel and Advice and when ye have been with them and have all they can say unto you you come away as wise as ye went Is it not matter of humbling that ye are so variable sickle uncertain and inconstant One hour seemingly fix'd in your Resolves to do so and so next hour unresolved again Love to day hate to morrow One Week on the Mount with the most High If all forsake thee I never will next Week at the Foot of the Mount Grace at as low an Ebb as well it can be Psal 30.6 7. Is it not matter of humbling That ye have so often administred occasion to the Ignorant and Wicked to speak evil of the pure Religion which ye profess and of those Holy Ways in which ye Walk that ye have no more adorned the Doctrine of God our Saviour with a Conversation in all things according to the Gospel and that ye have so often sadned the Spirits of those whom God would not have sadned Rom. 2.24 Is it not matter of humbling That ye are no more humbled for the Sins of others among whom ye live God is dishonoured at a high rate every where Prophaneness is countenanced and encouraged in most places all seriousness in Religion is ridiculed They whose Work it should be to take People off their Sins and to put them in a fair Way for Heaven and Glory are so far from minding the Conversion of Sinners and the Salvation of Souls that they do what in them lies to obstruct whatever hath a Tendency hereunto They neither enter into the Kingdom of Heaven themselves nor suffer others to enter They that should impartially execute Justice and Righteousness between Man and Man do no such thing but rather the contrary they patronize Impiety and are a Terrour to them that do well and yet ah How few are there who lay these things to Heart Ezek. 9.4 Psal 119.136 2 Pet. 2.7 8. Is it not matter of humbling That there is so little of a truly publick Spirit in this day of ours even among those that profess themselves Followers of the Lamb the Lord Jesus Every one minds his own things few or none the things of Christ Phil. 2.21 There is little of a true Zeal for God and his Glory and against Sin as such Is it not matter of humbling That you have so little of a true hearty Love for