Now this middle way has neither scripture nor sense in it; for an occasional influence or concurrence is as absurd, as an occasional God, and necessarily supposes such a God. For an occasional influence of the Spirit upon us supposes an occasional absence of the Spirit from us. For there could be no such thing, unless God was sometimes with us, and sometimes not, sometimes doing us good, as the inward God of our life, and sometimes doing us no good at all, but leaving us to be good from ourselves. Occasional influence necessarily implies all this blasphemous absurdity. Again, this middle way of an occasional influence and assistance necessarily supposes, that there is something of man's own that is good, or the Holy Spirit of God neither would, nor could assist or cooperate with it. But if there was anything good in man for God to assist and cooperate with, besides the SEED of his own divine nature, or his own WORD of life striving to bruise the serpent's nature within us, it could not be true, that there is only one that is good, and that is God And were there any goodness in creatures, either in heaven, or on earth, but the one goodness of the divine nature, living, working, manifesting itself in them, as its created instruments, then good creatures, both in heaven and on earth, would have something else to adore, besides, or along with God. For goodness, be it where it will, is adorable for itself, and because it is goodness; if therefore any degree of it belonged to the creature, it ought to have a share of that same adoration that is paid to the creator. Therefore, if to believe that nothing godly can be alive in us, but what has all its life from the Spirit of God living and breathing in us, if to look solely to it, and depend wholly upon it, both for the beginning, and growth of every thought and desire that can be holy and good in us, be proud rank enthusiasm, then it must be the same enthusiasm to own but one God. For he that owns more goodness than one, owns more gods than one. And he that believes he can have any good in him, but the one goodness of God, manifesting itself in him, and through him, owns more goodness than one. But if it be true, that God and goodness cannot be divided, then it must be a truth for ever and ever, that so much of good, so much of God, must be in the creature.