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
NEHVSHTAN OR JOHN ELLIOT ' s Saving Grace in All Men Proved to be No GRACE AND His INCREATED BEING in All A Great Nothing By J. F. 2 Kings XVIII 4. Hezekiah removed the High Places and brake the Images and cut down the Groves and brake in Pieces the Brazen Serpent that Moses had made for unto those Days the Children of Israel did burn Incense to it and he called it Nehushtan Totus homo anima corpore in imagine Dei secundum similitudinem ejus creatus est Synops purior Theol. p. 134. LONDON Printed for Thomas Cockeril at the Three Legs in the Poultrey over against the Stocks-Market 1694. THE PREFACE IT is so much contrary to my natural Genius to study politeness of Language or Rhetorical Flourishes of Words that I could never be prevailed with to print any of my poor Lucubrations in this critical and learned Age and I had been silent now also as all along hitherto had I not been highly provoked by a Neighbour John Elliot who hath been pleased to proclaim his own Weakness to say no worse to the World in a small Piece entituled The Saving Grace of God This he will have to be in all Men yea and nothing less than an Increated Being and because I offered him a few Arguments to the contrary he hath been in a great Paroxysm of furious Zeal against me and his Spirit in so great a Ferment that he hath represented me as grosly Erroneous and a notorious Blasphemer pressing Persons most vehemently to withdraw from me and to discontinue their Attendance on my Ministry I can truly say It is not the Vindication of mine own Honour that hath prompted me thus to put Pen to Paper for I do really look upon my self as a poor inconsiderable Nothing that my Honour or Dishonour is little to be regarded only I would not willingly hear of this at the Great Day that while I slept the Tares were not only sowed but also grew up I could gladly be silent so my Silence were not sinful Happily some of my Learned and Prudent Brethren may censure me for taking cognizance of or medling with so weak an Antagonist but I humbly take leave to acquaint them that they may not know all the Circumstances of this Case therefore they may rest satisfied that I have not acted herein without what is unto me an Authentick Call thereunto Calvin speaking of Servetus said Fatuitas dogmatum securum me reddidit the foolishness of his Opinions made him regardless but he saw Cause afterwards to awake out of his sleep and security upon the coming out of this crude indigested empty Script of J. E. There was such insulting and triumphing among the Quakers as if the Day had been everlastingly their own in this Place Copies were with great diligence scattered up and down in most Places with us My Ears were filled from day to day of my being so conquered that I must never hold up my Head any more nothing less was expected than that most of our Friends would quickly be proselyted to J. E.'s Opinion and Way Some well meaning persons no way inclined to Quakerism could not tell what to think of it that Grace which had been so honourably spoken of in all Ages should be no more but a meer Creature By these and other weighty Considerations I was alarmed and influenced to what I apprehended was my Duty willing to observe that Apostolical Canon 1 Cor. 14.26 Let all things be done unto edifying I was loth to trouble the People or pollute the Pulpit with Replies to the Impertinencies of J. E's Scribble I design that as distinct from this which I purpose also to publish if I have any fresh Provocation The way I have been directed to take was doctrinally and practically to discuss this Position That though Inherent Grace be a great Excellency yet no Increated Being with some useful Inferences Deductions and Corollaries from thence The Lord hath been graciously pleased so far to own and accept of this piece of Service as to accompany it with a Blessing from above I know not one of the Congregation in Fellowship with us but what are fully satisfied in what they have heard and some of the most Judicious among them have with much importunity prest that this may be made as publick as the other was hoping that others may reap the same benefit and advantage by it as they have reap'd and that it may contribute something towards the preventing of the growth of Quakerism in other places as well as here O pray pray pray that the Word of the Lord may have free Course and be glorified 2 Thess 4.1 Paul planteth and Apollos watereth but it is God that giveth the encrease 1 Cor. 3.6 This may serve both as an Apology for my appearing thus in Print and as a Prefatory Introduction to what ensueth INTRODUCTION HAving an Eye to the Instruction Edification and Stablishing in the Truth those that were my constant Auditors I did not judge it worth while all along to dispute against that which is called Vniversal Grace in All I only gave one Argument to prove that to be a non entitie there is no such thing in rerum natura it is not what it is called by some But that I might approve my self a fair Disputant the Task I undertook was this To prove that That which is Saving Grace in them that are true Believers effectually renewed and sanctified by the Word and Spirit of God is no Increated Being and therefore a Majore ad minus much less is that which is falsly called Grace the Spirit Christ Light the measure of the Spirit the Spiritual Appearance in All. This being the principal thing to be insisted on I dispatched the one confutatory Argument with little more than a bare mentioning of it without a large Prosecution which was this That which is in every Man is in Heathens and profess'd Pagans But the Saving Grace of God is not in Heathens and profes'd Pagans therefore not in every Man It 's only the Assumption that 's to be proved and that I prove thus If that which is in Heathens be nature only nature and called nature by God speaking in his Word yea and nature deeply depraved and corrupted in All then the Saving Grace of God is not in Heathens The former is true Rom. 2.14 Rom. 3.9 10 11 12 13 14 15 16 17 18. Ephes 2.3 and therefore also the latter If Heathens and all unconverted Persons are without Christ Aliens from the Commonwealth of Israel Strangers from the Covenants of Promise having no Hope and without God in the Word then that which is in them is not Christ The former is true Ephes 2.12 Therefore also the latter If Heathens considered Antecedently to the Gospel's being preached to them do sit in darkness and in the shadow of death having the Vnderstanding darkned being alienated from the Life of God through the Ignorance that is in them because of the
Men and Means is no Increated but a Created Being Such is Grace in Believers Therefore Whereby nature is so far renewed in them in respect of Qualities that all old things are done away and This is added to shew that where Grace is wrought the Substance of Soul and Body remains what it was before the Alteration is only in respect of Qualities The Mind that was before dark and ignorant is now enlightned 2 Cor. 4.6 1 Thess 5.4 5 8. The Will that was stubborn obstinate and averse from that which is Good is now made freely to Will that which is represented to it as good Psal 110.3 The Affections that were carnal and wholly set upon things below are now set upon things which are above where Christ sitteth on the Right Hand of God Col. 3 1. Ephes 2.4 5. Phil. 3 20. 2 Cor. 5.17 If any Man be in Christ he is a new Creature old things are past away behold all things are become new Here is a Periphrasis or Description of one that is a Christian indeed that hath true Grace in Three Particulars and the latter is evidential of the former A Christian indeed is one that is in Christ or that hath Union with Christ Union with Christ is evidenced by a new Creation that passes upon the Person united to him and the new Creation is evidenced by the Viversality of the Change that is wrought in them that are new made there is a new Heart and a new Head new Principles new Practices new Thoughts new Words new Affections new Actions new Desires new Delights new Projects new Purposes new Contrivances new Counsels old Companions in Sin cast off and new ones chosen in their places new Aims Ends and Intentions All that are in Christ are thus thoroughly and universally renewed whoever they are that are not thus thoroughly and universally renewed are not yet in Christ this is true saving Grace and whatever falls short of this is called by a wrong name if it is called Grace If they that are in Christ are new Creatures then Grace in Believers is no increated but a created Being The former is true therefore the Latter The connexion of the Major is evident because they that are in Christ and Believers are Synonyma's and they are denominated new Creatures from the great change that is wrought upon 'em when Grace is infused into their Souls by the Spirit of God For Grace and the new Creature are also Synonyma's Gal. 6.15 For in Christ Jesus neither Circumcision availeth any thing nor Vncircumcision but a new Creature as if he should have said you are wholly taken up in Disputations about Circumcision and Uncircumcision all your Conferences all your Studies run out about this but the Truth of Grace lyeth not in these things says Burg. Spirit Refin p. 246. and p. 251. This Phrase a new Creature implieth that the Work of Grace is wrought by the sole power of God it cometh only from him and also that this being thus wrought in us is of a most excellent and glorious Nature Ephes 2.10 We are his Workmanship created in Christ Jesus unto good Works 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ipsus opus sumus factura They that in all they are and have are the Workmanship of God created in Christ Jesus have nothing in them that is an increated Being such are Believers Therefore Ephes 4.24 And that ye put on the New-Man which after God is created in Righteousness and true Holiness If the New-Man which Believers are to put on is after God created in Righteousness and true Holiness then the Righteousness and true Holiness of Believers is no increated but a created Being The former is true Therefore the Latter Col. 3.10 And have put on the New-Man which is renewed in Knowledge after the Image of him that created him If the New-Man which Believers put on is renewed in Knowledge after the Image of him that created him then Grace in Believers is no increated but a created Being The former is true therefore the latter The New-Man renewed in Knowledge after the Image of God and Grace inherent are Identical they are one and the same thing Isai 43.1 Thus saith the Lord that created thee O Jacob and that formed thee O Israel V. 6.7 I will say to the North give up and to the South keep not back Bring my Sons from far and my Daughters from the ends of the Earth even every one that is called by my name for I have created him for my Glory I have formed him yea I have made him If every Son and Daughter as such is created then there is nothing in them that 's increated the former is true therefore the latter Mal. 2.10 Have we not all one Father hath not one God created us Is 65.17 18. Behold I create new Heavens and a new Earth and the former shall not be remembred nor come into mind but be ye glad and rejoyce for ever in that which I create for behold I create Jerusalem a rejoycing and her People a Joy This say the Engl. Annot. being spiritually understood is applicable to the State of the Church in the times of the Gospel under the Kingdom of Christ in regard of those plentiful endowments of spiritual Graces that therein shall abound and hereunto doth the Apostle apply this Renovation of the Church to be incâ—oated or begun in this World 2 Cor. 5.17 and to be consummated in the next 2 Pet. 3.13 Rev. 21.1 5. an thus also do some of the Jewish Doctors expound it Isa 66 22. As the new Heavens and the new Earth which I will make shall remain befoâ—â— me so shall your seed and your name remain If the Church considered as under the Old Testament and as under the New Testament as Militant and Triumphant be a Divine Creation then Grace in Believers is no increated but a created excellency The former is true therefore the latter Having gone over the parts of the last description of Grace and glanced at some Arguments from thence grounded on express Scripture testimonies I proceed to some other Arguments to prove this Position That Grace in Believers is no increated Excellency If there be some higher Excellencies than any thing that is in Believers during their Pilgrimage here and yet they are no increated but created Excellencies much more must any thing that is in them be so The former is true therefore also the latter It 's the minor of this Syllogism that is to be proved and I prove it thus 1. The Humane Nature of Christ is a greater Excellency than any thing that is in Believers The humane Nature of Christ is no increated Being therefore much less is any thing that is in Believers so They that deny any thing here must be Pagans or Jews not such as profess the Christian Religion 1 Tim. 3.16 Without controversie great is the mystery of Godliness God was manifest in the Flesh He who is over all God blessed for ever came of the
all that do visibly bear the Image of Christ That there is so little of Love among those that have all one Father one Redeemer one Sanctifier that are all the Objects of God's special Love and Favour that do all walk by the same Rule according to the measure of Light and Knowledge received that are all one in the Great and Fundamental Truths of the Gospel that are all in good earnest for Holiness here and do hope for the same Heaven and Glory hereafter Is it not matter of humbling That you live not every day as if it were to be your last day That your thoughts are so little taken up about the Glory you are going to in the other World and that ye are not at all times like unto them that look for the coming of the Lord Luke 12.35 36. 2 Cor. 5.1 2 3 4. 2 Tim 4.6 7 8 These are only Generals I have spoke somewhat largely of these following Particulars If you would admit of a due thorough and impartial Consideration how much Sin is in your Thoughts that would humble you If you would take a view of all your Words you could not but acknowledge in many things we offend all And If any Man offend not in word the same is a perfect Man and able also to briaâ—e the whole Body Jam. 3.2 If you would call to mind the Sinfulness that adheres to your Affections you would see cause with the Leper under the Law to cry out Vnclean unclean If you would but as near as you can remember all your Omissions and how you have left the Good undone which ye ought and might have done If you would make Reflections on that little good you have done together with the manifold Defects sinful Failings and Infirmities that hath attended you therein If you would mind the Iniquity of your Holy things that you have been so little serious sincere and spiritual in Duties of Worship If you would lay to Heart the Guilt which you have contracted and do daily contract in managing the Duties of your Callings And lastly If you would narrowly look into your Relative Sins as Parents as Children as Husbands as Wives as Masters as Servants you will see enough and enough that might cause you say as Psal 130.3 4. If thou Lord shouldest mark Iniquities O Lord who shall stand But there is forgiveness with thee that thou mayest be feared Psal 143.2 And Enter not into Judgment with thy Servant for in thy sight shall no Man living be justified Psal 19.12 Who can understand his Erros Cleanse thou me from my secret Faults Psal 40.12 Innumerable Evilâ—s have compassed me about mine Iniquities have taken hold upon me so that I am not able to look up they are more than the Hairs of my Head therefore mine Heart faileth me The reason why I pass over the many particulars contained under the pre-mentioned Heads is because I would not swell this small Piece to a greater Price than the Purse of those that desire to be satisfied in this Point can conveniently reach Thus you have had the first Improvement of this Truth It concerns you to be well grounded in the Belief of this That the Grace of God in Believers is no Increated but a Created Being as that which would conduce much to the keeping you very humble and everlastingly low in your own Eyes I should now come to a second Improvement of this which is also a very genuine deduction from the Premisses and that is If true Grace in Believers be a Creature yea a weak and imperfect Creature without a continued Communication of fresh Influences every moment from the Original and Creator thereof then it is as clear as the Sun in the Meridian that John Eliots must be in a great Error in that Piece which he hath published Called The Saving Grace of God which he asserts to be in All Men and to be an Increated Being with more Confidence than strength of Reason If that within him teaches such false Doctrine as this and hath committed so great a mistake as to put him upon writing on this Subject when so meanly qualified for this Service this is a Caution to all to beware of this Principle of his It hath made him think that he was in a Capacity of confuting holy and learned Flavel But I have drawn up another short Tract to demonstrate That his pretended Answer both to him and me is no Answer at all It will be his Wisdom to be silent if not he must thank himself if in the Second he have more plain Dealing than in this They that are of his Perswasion will see what a weak Advocate they have to plead their Cause And if they are not above all Advice from others I humbly offer it as a thing worthy of their serious Consideration whether this Principle in many that have profess'd and Practised it since the Year 1653 hath not been attended with many humbling Providences which call for a deep Humiliation before the Lord rather than that J. E. should after all be still over and above magnifying that within him and others as an Increated Being I have been all my days a Man of a peaceable Spirit and would fain continue at Peace with all as much as in me lies without Sin It is some extraordinary provocation draws me into the Field If he writes any more he will know that I am better acquainted with the Writings and Works of these Men than he is aware he may be like to hear of many things that may not please him I can give him a large Account of the Principles and Practices of G Fox Ja. Naylor and others I can tell him that the Actings of some of their Principal Leaders have been a practical Confutation of the Grand Principle That every Man hath that within him which is sufficient without any thing else to teach instruct lead guide and direct him For G. Fox penned down Orders to be observed by every one and they that did not observe them were censurable and to be disowned as not in the Vnity to use their own Phrase The Absolute Submission which was required to be given to G. F. and the Body as they called it at Devonshire-house was a renouncing this Principle in the Face of the Sun as may be seen in The Spirit of the Hat And in the 7th Part of the Christian Quaker Page 4. There was a Paper subscribed in Barbados by 82 Persons in these Words I desire to give up my whole Concern if required both Temporal and Spiritual unto the Judgment of the Spirit of God in the Men's and Women's Meetings as believing it to be more according to the Universal Wisdom of God than any particular measure in my self or any Particulars with which the Men and Women's Meetings have not Unity Is not his a giving up the Cause so hotly contended for He is a great Stranger in our Israel that knows not the Contests that were between G. Fox and John