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
super bi ambitiosi solent qui sibi videntur plus sapere quam revera sapiant Let no one be immoderately tickled with a fancy that he hath more in him than really he hath Let no one think himself wiser than really he is but to think soberly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sed sapiat ad sobrietatem but let him be wise to sobriety Sobrietatem hic intelligit non corporis sed animi i. e. modestiam quâ sibi nec arrogat quod non habet nec de eo quod accepit gloriatur quâ etiam vitat ea quae curiositas stultitia scire avent Let every one of you think modestly of himself Modesty will not suffer a Man to say he hath that which he hath not or to boast of what he hath and it restrains him from seeking after and studying such things as Curiosity and Folly covets to know That this may be as a Nail driven to the head and fastened by the great Master of the Assemblies I judge it neither impertinent nor unuseful to present you with some weighty Considerations which by the Blessing of God may keep every Man low in his own eyes as long as he lives I. When Man was in his best estate at first endowed with Knowledge Wisdom and true Holiness there was even then a possibility of his Apostasie Impeccability was no part of his Essence that is essential only to God As Adam had a posse non peccare so also there was a posse peccare He was not placed so high but he might fall and that low enough This should have kept him low and so it should us to this day II. As often as we call to mind that that possibility was reduced into act that 's enough to humble us as long as the World lasts That may remain a standing Demonstration to the Universe That the best of Creatures is but a Creature at best liable to sin and to brâ—â—â—â—nisery upon it self Our Proto Parents did sin in eating the forbidden fruit and that sin of theirs did virtually and interpretatively carry all sin in it It was monstrous Ingratiâ—â—â—â—e it was the Creature 's lifting up it self against its Creator it was questioning the Truth of God's Word and hearkning unto the Dictates of the Devil the great Enemy of Mankind and a Lyar from the beginning rather than unto God who is a great Lover of Mankind and who is Veracity and Truth it self It was not only tampering with the Temptation but also complying therewith and yielding thereunto It was the hazarding the loss of all Temporals Spirituals and Eternals for a Trifle for a matter of Nothing for an imaginary not a real pleasure It was discontent with their present Condition without any colour or shadow of Reason their Sin was intolerable Pride The Worm that was newly crept out of the Dust aspired after a Deity they must forsooth be like God knowing good and evil but by climbing too high they got a fall Curiosity was their Sin they must pry into the Secrets of God and meddle with matters too high for ' em Wantonness was their Evil though they had all the choice that Paradise afforded yet their over-dainty Palates lusted after the forbidden Fruit. Sacrilege was their Sin the Tree of the Knowledge of Good and Evil was of a sacramental and significant Use and to alienate Things sacred to another use than what they were instituted for is a great profanation of the Ordinance of God They were guilty of Murder in the highest degree in murdering not only their own Bodies and Souls but also the Bodies and Souls of the whole Race of Mankind Presumption was their Sin they ventured to violate an express divine Precept presuming that God would shew Mercy to them when they had so done III. The first Man became not only guilty of eating the forbidden Fruit but also that act of his was imputable and to be imputed to all that were in his Loins by natural Generation Rom. 5.12 By one Man sin entered into the World and death by sin Vers 19. By one Man's Disobedience many were made Sinners Muscul In Adamo omnes fuimus in lumbis ejus We were all in the Loins of offending Adam As Levi is said to have paid Tythes in Abraham before he was born Heb. 9.10 So we sinned in Adam before we had a Being Omnes in Adamo peccaverunt August quia omnes unus ille fuerunt All were entangled in Adam's Sin because all were folded up in Adam's Person Adam was one Non tantum in individuo sed in specie He was not only an Individual or single Person but also the common Root Parent Head and Representative of Mankind As soon as his Issue are in a Capacity to commit sin they do by their actings approve of what he did The Language of their Lives if not of their Lips is this If that which Adam did were to be done again we would do it and if we had been in his place we should have done the same as he did IV. As in one all sinned and became liable to Death so now we have sin in our Nature by propagation from our more immediate Parents We come now from the Womb not only divested of the Image of God which we had in Adam before the Fall but also invested with the Image of the evil One which Adam and all our Parents have had ever since the Fall No Toad is more full of Venom nor Serpent of Poison than our Nature is now of Sin O how should this cause us with the Leper to cry out Unclean unclean we do even loath and abhorr our selves that our Nature is so prone to that which is evil and so averse from that which is good Gen. 5.3 Gen. 6.5 Job 14.4 Psal 51.5 Jer. 17.9 Matth. 15.19 V. Nature being so deeply depraved in all and Sin being propagated by Parents to Children from Generation to Generation it must necessarily follow from hence That Sinners in their lapsed estate can do nothing towards their Restoration or Redemption from that unfathomable Abyss and profound depth of Sin and Misery into which they have plunged themselves When Man comes from the Womb he is the most helpless of all Animals as to things of this Life much more as to the things of a better Life Rom. 5.6 When we were yet without strength in due time Christ died for the ungodly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pol. Syn. cum essemus infirmi morbo peccati variis peccatorum languoribus detenti When we were sick of Sin that was the sad spiritual Disease which had siezed om Souls when by reason of so many Sins that had taken hold of us we were in a Consumption and languishing Condition Cum essâ—mus nullis viribus Spiritualibus donis viribus penitùs destituti sicut cadaver dicitur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Cor. 15.43 when we are wholly destitute of Spiritual Gifts and Strength as a Carcase or dead Body is
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