Reflections upon a pamphlet, entituled, John Elliot's Saving grace in all men proved to be no grace and his increased being in all a great nothing by Edmund Elys ... Elys, Edmund, ca. 1634-ca. 1707. 1695 Approx. 8 KB of XML-encoded text transcribed from 3 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2006-06 (EEBO-TCP Phase 1). A39366 Wing E687 ESTC R41962 19731604 ocm 19731604 109398 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A39366) Transcribed from: (Early English Books Online ; image set 109398) Images scanned from microfilm: (Early English books, 1641-1700 ; 1698:56) Reflections upon a pamphlet, entituled, John Elliot's Saving grace in all men proved to be no grace and his increased being in all a great nothing by Edmund Elys ... Elys, Edmund, ca. 1634-ca. 1707. 4 p. s.n., [London : 1695] Caption title. Place and date of publication suggested by Wing. Reproduction of original in the Bodleian Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. 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Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng J. F. -- (James Forbs), 1629?-1712. -- Nehushtan, or, John Elliot's Saving grace in all men proved to be no grace and his increased being in all a great nothing. Elliot, John. -- Saving grace of God. Society of Friends -- Apologetic works. Grace (Theology) 2005-11 TCP Assigned for keying and markup 2005-12 Apex CoVantage Keyed and coded from ProQuest page images 2006-03 Mona Logarbo Sampled and proofread 2006-03 Mona Logarbo Text and markup reviewed and edited 2006-04 pfs Batch review (QC) and XML conversion REFLECTIONS Upon a Pamphlet , Entituled , John Elliot's saving Grace in all Men. Proved to be No GRACE : And His INCREATED BEING in All A Great Nothing . By Edmund Elys , a Servant of Jesus Christ . I Have not seen John Elliot's Book , but Charity obliges me to believe , That what he hath therein Asserted , is Agreeable to the Sentiments of a great number of those Men call'd Quakers , whose Writings I have Read , or with whom I have had some Personal Conversation : And therefore I cannot doubt , but when he says , That GRACE is an Increated Being ; by Grace he understands the True Light , which enlighteneth every Man that cometh into the World , consider'd as the Fountain of all GRACE , viz. of all Holy Inclinations , Dispositions or Operations in the Souls of Men , which are call'd by the Blessed Apostle , The Fruit of the Spirit , Gal. 5. Love , Joy , Peace , Long-suffering , Gentleness , Goodness , Faith , Meekness , Temperance ; These Words of John Elliot's Antagonist , His INCREATED BEING in All , A Great Nothing , I Abhor , as words written by the Instigation of the DEVIL : To whose Suggestions also I impute a Multitude of the Conceits that have been Publish'd by that Person , whom he calls , ( 30. ) Holy and Learned Flavel . I desire , that the Candid Reader would peruse Clement Lake's Letters to John Flavel : And a Paper , Entituled , Reflections upon several Passages in a Book Intituled The Reasonableness of a Personal Reformation ; and the Necessity of Conversion . And so I Dismiss . J. Flavel for the present , and return to this other , J. E. P. 3. The Eternal Spirit , says he , the third Person of the Trinity , and that which is in every Man , are not distinct , but Essentially one : There 's Divinity for you . Ans . Most certainly the Third Person of the Trinity is not essentially distinct from the True Light , which is in every Man. P. 4. 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 . Answ . Without doubt , these Texts of Scripture are not to be so understood ; for then we should suppose , that the Spirit and Believers should be but one Person : for Hypostatical Vnion is the Vnion of divers Natures in one Person . If the Person of the Spirit , says he , be in every individual Believer , then every individual Believer is two Persons Answ . We deny this Consequence : Because the Person of the Spirit is not in a Believer so as to become the Person of the Believer ; but having that Essence , which is Absolutely Infinite , He is in all Creatures , but in a peculiar manner , in all rational Souls ; convincing all of their sinful Practices and Inclinations , and converting or turning from Sin all those , that do not persist in their Rebellion against the Light. If there be a personal Inhabitation of the Spirit in Believers ( says this Disputer ) there is also a Personal Inhabitation of the Father , and of the Son in them , 1 John 4. 15 , 16. Gal. 2. 20. John 17. 23. The latter is absurd ; therefore , also the former . Answ . Most certainly the three Persons , Father , Son and Holy Ghost ( the only true , and Eternal God , Infinite Light , and Infinite Love ) dwells in the Heart of every true Believer . P. 8. 9. All that are in Christ , are throughly and universally renew'd : Whoever they are , that are not thus throughly and universally renew'd , are not yet in Christ : 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 . Answ . If they that are in Christ , are New Creatures , then there is in Believers , or those that are in Christ , the Principle or Fountain of New Life , which is the only Life of Rational Creatures , as Rational . The Fountain of Life is the TRUE LIGHT , which is the one infinite , increated Being P. 10. The humane Nature of Christ , says this Flavelite , is a greater Excellency , than any thing that is in Believers : The humane Nature of Christ is no increated Being ; therefore , much less any thing that is in Believers . Answ . Nothing that is in Believers as a Part , Property , or any kind of Quality , is Increated : But if Christ be the only true God , and God be a Being absolutely Infinite ; it must needs follow , That he is in all Creatures , and in a peculiar manner , in all Rational Souls ; especially in the Souls of Believers , in that he does not only Convince their Vnderstandings of the Truth , but Convert their Wills to the Will of God in all things ; so that with the Will , or Rational Appetite , they do not Affect or absolutely Incline to any thing but GOD : They do not incline to any Finite Object , but only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , with Reference to God , The Fountain of all Goodness . P. 22. Grace may be overpower'd by Corruption . Answ . This is a most Pernicious Error , destructive of the true Notion of the Grace of God , that bringeth Salvation , Titus 2. 11. Whensoever our Souls are in a Gracious , or Holy Temper , they act in the Power of the True Light which is Almighty , and can never be withstood by the Power of Darkness in our Sensitive Faculties , whilst our Will is sincerely concurrent with it : So that every Act of true Grace , or Holiness , implies an Aversion from all known Sin , and a Rational Propensity or Inclination to all that we know to be the Will of God , that we should either do or suffer . I say , or suffer , for this is a Property of True Grace , that it makes the Objects of our sensible Aversion to become the Objects of our Volition , or Rational Inclination , being the Effects of the Divine Will , the boundless Fountain of all Spiritual or Intellectual Satisfaction . If this Man , or any other of John Flavel's Admirers , shall think sit to make any Reply to what I have here written , or to what I have written in Defence , of R. Barclay , and Joseph No●● ▪ I shall treat him ( by the Grace of God ) with that Meekness , which becomes one , who declares to all the World , that these Words of our blessed Lord , are dearer unto him , than Thousands of Gold and Silver , Luke 9. 2 , 3. If any Man will come after me , let him deny himself , and take up his Cross daily , and follow me . FINIS .