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
called Weak It is sown in weakness for the Vngodly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 denotat conditionem hominum 〈◊〉 modo malocum sed usque adeo in malitia sua perditorum ut nuâ—la illis vis supersit quà salutem reâ—â—â—erare pâ—ssint Christ died for us not only when we were Sinners but when we had gone so far in Sin and Wickedness that we could do nothing towards the Salvation of our own Souls Ausim vertere Cum essemus mortui for so the Seventy do often in the Old Testament take 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this Sence Psal 9.3 Dan. 11.19 33 41. cum pro peccatis Justitia Deâ—satisfacere nosmet abâ—ra Dei morâ—e vindicare non poteramus proinde vâ—â—dice alâ—o servatore egebamus when we were in no capacity to satisfie Divine Justice for our Sins or to grapple with the Wrath and Anger of God or with Deash when our Circumstances were such that we must eternally perish if some other had not interposed and step'd in to act in the capacity of a Redeemer for us Rom. 5.8 God commendeth his Love towards us in that while we were yet Sinners Christ died for us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 while we were peccatores i. e. nondum Reconetliati sed in statu peccati peccata peccatis addentes peccatis dediti in quibus regnat peccatum in peccaâ—â—s mortui ut vox peccatores accipitur Luc. 7.34 Joh. 9.31 1 Joh. 1.9 and 3.8 Christ died for us when we were unreconciled to God in a State of Sin adding Sin to Sin when we had given up our selves to work Wickedness with greediness and delight when we were in Sins and Trespasses VI. This is not the whole of lapsed Man's Misery that Nature is deeply depraved in him and that he is helpless hopeless irremediless as to any thing that himself or Creatures can do for him but that he hath no due Sense of his Sin or Misery he thinks that it is better with him than it is he does not with a due Seriousness seek unto God for Relief he does not so much as enquire the way to Heaven and eternal Happiness Isa 65.1 I am sought of them that asked not for me I am found of them that sought me not Hâ—s 2.23 Râ—m 9.25 26. Whatever God does for any all is only of his Free Love and Rich Grace Deut. 7.6 7 8. Eph. 1.3 4 5 6 7. and 2.4 5 6 7 8. 2 Tim. 1.9 10. Tit. 3.3 4 5 6. VII Take Man now in his lapsed Estate and put him into some part of the World where nothing is known or heard of Salvation for Sinners by the Son of God and there is nothing in him that does or can tell him of this or any such thing When Peter made that short but substantial Confession Thou are Christ the Son of the living God Jesus said unto him Blessed art thou For Flesh and Blood hath not revealed it unto thee but my Father which is in Heaven Matth. 16.13 14 15 16. Christ points at his Humane Nature Son of God at his Divine Nature He is God as well as Man and equal with the Father Joh. 19 6 Thou art points at the Unity of his Person the Divine and Humane Nature united in him were but one Person Christ being no proper but an Appellative Noun points at his Office Thou art he who art the Anâ—inted called and qualified with Gifts and Graces for the Work and Office of a Mediator Thou art a King Priest and Prophet and I do accept of thee as such to be my King Priest and Prophet If ever my Heart is subdued to thy self thou must do that for me as my King If ever my Person or Performances have Acceptance with God it must be by that Sacrifice which the great High-Priest once offered for aâ—l If ever I have any saving Knowledge of Supernatural Truths it must be by this Prophet I receive him as my King in this respect that what Laws and Ordinances he hath enjoined me to observe I do freely and readily subject my self thereunto and do come unto himself for Power whereby I may be enabled so to do And I make use of him as my Prophet to teach me what are his Ordinances and what is that Obedience which he expects and requires I receive him as my King and therefore I little value any opposition I may meet with from Men or Devils on the account of my being a Follower of Christ for I expect Protection Safeguard and Defence from him against them and the worst they can do As often as I make Addresses to God it 's only in the name of Christ as my Priest and whatever he hath purchased for me by his death I look to be put in Possession thereof by his Intercession and I make use of him as my Prophet still more and more to instruct me what are the Benefits which redound to me by his Death and Intercession and every thing else that is needful for me to know and believe in order to the eternal Salvation of my Soul and all this by his Word by his Ordinances and by his Spirit accompanying his Word and Ordinances All this and much more is in this short Creed Thou art Christ the Son of the living God Blessed art thou Flesh and Blood hath not revealed it unto thee but my Father which is in Heaven i. e. The Contents of this Creed no Man hath dictated to thee neither are they the Product of what is in thy self These are Principles which the Light of Nature teach not they are originally of a Heavenly Extract they come from above from the Father of Lights and the Father of Spirits thou couldest never have known these things concerning the Natures Person and Offices of Christ thou couldest never have known him to be the Messiah and Saviour of Sinners if thou hadst not been told it from without Object We do not say That the Knowledge of Supernatural Truths is attainable by the Light of Nature but Christ being now come into the World he hath given a Measure of his Spirit to all and if they would but hearken thereunto it would teach them all things Answ Notwithstanding of Christs being come into the World there are none that do actually participate of his Spirit or Spiritual Benefits by him but by the Gospel preach'd to them by such as are called commission'd and authorized thereunto Rom. 10.13 14 15 16 17. Whosoever shall call upon the Name of the Lord shall be saved How then shall they call on him in whom they have not believed and how shall they believe in him of whom they have not heard and how shall they hear without a Preacher and how shall they preach except they be sent So then Faith cometh by hearing and hearing by the Word of God God doth not ordinarily Work Faith or any other Grace in them that are adult but by the preaching of the Gospel 2 Cor. 5.19 20. 1 Cor. 1.21 22 23. After
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
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
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
the Image of God The Footsteps of the Almighty were upon the rest of this lower Creation but the Image of God was impress'd upon Man by Virtue of which he did resemble his Maker for Wisdom Knowledge Righteousness and Holiness so far as such a Creature was capable to resemble him Ephes 4.24 and Col. 3.10 are as a Comment on Gen. 1.26 They are an Exegesis or Explication of it to shew that it was not the Essence of God or any part of the Essence of God as some do ignorantly insinuate that was imparted unto Men at first but rather that he had a Rational and Immortal Soul embellish'd with those divine Qualities which made him more like unto God than the meer Animals and inanimate Creatures Simile non est idem That which is like a thing is not the thing it self Eccles 7.29 God made Man upright If God did not only make Man himself but also his Original Uprightness then Man's Inherent Grace is no Increated but Created Excellency The former is true Therefore What Man is in his Essentials or Integrals in his Naturals or Supernaturals in his Morals or Spirituals he is a Creature of God and nothing more and whoever say otherwise they neither know God nor themselves Nature nor Grace nor any thing else aright 5. If the Soul of Man be no Increated but a Created Being much more musâ— Grace inherent be so The former is true Therefore Câ—n. 2.7 The Lord God formed Man of the Dust of the Ground and breatâ—â—d into his Nâ—strils the breath or Life and Man became a living Soul Both the Body and Soul were originally of God's making There was some pre existent Matter or which the bodily part was framed but in it self indisposed for the Reception of one Form more than another This by some is called a Mediate Creation There was no pre-existent Matter of which the Soul was made this is called Immediate Creation God breathed into his Nostrils the breath of Life He breathed i. e. immediately from himself or secretly into his Nostrils the Breath or Spirit This Phrase is used because the Soul's Residence in the Body is manifested by Breathing which ceases not till the Soul departs out of the Body Of Life Hebr. Lives in the plural to express the several Faculties and Operations of Life exercised by the Soul in Vegetation Sense and Reason and the rest of the Abilities subordinate thereunto which are so far diversified in the natures of them that they proceed from one Fountain yet they seem to be as so many several Souls by the diversity of their Operations and by some have been conceived to be so indeed And Man became a living Soul i. e. The Body formed of Dust in the shape of Man and the Soul breathed into it by God became one Person living a natural Life exercised in Vegetation Sense and Reason That the Soul is a Created Being is also clear from other Texts Eccles 12.7 Then shall the Dust return to the Earth as it was and the Spirit shall return unto God who gave it to wit in a peculiar manner says Pâ—â—l by his Creating Power Hence he is called The Father of Spirits Heb. 12.9 Jer. 38.16 So Zedekiah the King sware secretly unto Jeremiah saying As the Lord 〈…〉 that made us this Soul I will not put thee to death As the Lord liveth that gave either of us that Life by which we live Isa 57.16 I will not contend for ever neither will I be always wrâ—th for the Spirit should fail before me and the Soul which I have made That the Soul is more excellent than Grace or any Quality that is in it or adheres to it is evident The Substance is more excellent than the Accidence The Soul is a Substance Grace the Accidence The Subject is more excellent than the Adjunct the Soul is the Subject Grace the Adjunct therefore the Soul is more excellent than Grace Accidens est quod potest a lesse vel abâ—â—slâ—â—â—ne subject inâ—â—râ—eu The Soul is Independant on the Body it can and doth subâ—â—â—t in a State of Separation yea and it can and doth subsist whether it have Grace or not therefore Grace is only an Accidence Accidentis esse est inesse the Essence of an Accident is that it is in some Subject and Subsists not without it Therefore à primo ad ultimum from the first to the last if the Soul which is in its nature more excellent than Grace be no Increated but a Created Being much more is Grace so 6 If the Glory which Believers are to be made Partakers of in Heaven be no Increated but a Created Being much more what they have here is so The former is true Therefore Grace and Glory are in their nature the same the difference is only gradual Grace is Glory in the Bud Glory is Grace in Perfection The Enjoyments of Saints in vià and in patrià are for Substance the same only the latter are in a far larger measure than the former Now we see darkly as in a Glass then face to face 1 Cor. 13.12 Now we drink of the Water of Life as it runs in streams and as it is in the Cisterns of Ordinances and but a little at a time Then we shall have a full draught of it at the Well-head In a word the Glory of Heaven is a constant High-Tide of Grace exercised at the highest and a constant High-Tide of the highest spiritual Enjoyments that are enjoyable by created Beings Heb. 11.9 10. By Faith Abraham sojourned in the Land of Promise as in a strange Country dwelling in Tabernacles with Isaac and Jacob Heirs with him of the same Promise for he looked for a City with Foundations whose Builder and Maker is God That which hath God for its Maker is no increated Being such is the Glory of Heaven Therefore That which hath Foundations is no increated Being such is the heavenly City Therefore That which hath an Architect and Builder is no increated Being such is the heavenly City Therefore That which is an Effect proceeding from some other Cause is no increated Being such is the Glory of Heaven Therefore Matth. 20.23 To sit on my right-hand and on my left is not mine to give but it shall be given to them for whom it is prepared Matth. 25.34 Come ye blessed of my Father inherit the Kingdom prepared for you John 14.2 3. In my Father's House are many Mansions I go to prepare a place for you and if I go and prepare a place for you I will come again and receive you unto my self that where I am there you may be also That which is prepared of God for Believers after this life is no increated Being such is the Glory of Heaven Therefore That which is given of God as an Inheritance is no increated Being such is the Glory of Heaven Therefore I need say no more of this only conclude with some Passages out of learned Norton as Confirmation of what hath
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