his flesh and bones with that reverence from God as he did the losse of his Children and his whole Estate as he did in the first Commission Another particular was this he had too high an esteem of his own uprightness wrought by the spirit of Christ in him who also assisted him to perfect patience under the first Commission consequently he did too much undervalue the glorious imputed righteousness of Christ in which was comprehended the pardon of his sin and eternal life included in the sacrifices which he daily offered therefore O ye Saints of God that are eminent in the fruits of righteousness beware you stumble not at this Rock but endevour with Paul to be found in Christs righteousness more and more in a sole dependencie onely on it for pardon of sin and eternal life And though ye endevour to grow in the fruits of inherent righteousness and at the best as compared to his esteem yours but as filthy rags or as drosse and dung as did Paul Formerly you affirm Object That man in order to become a Saint did in a patient seeking c. But now you affirm none have true patience but Saints According to the being or nature of a thing such is its workings Answ therefore that former patient seeking was but a shadow of this true patience or as to its perfect work for this patience in the Saints ariseth from the root of their inherent righteousness or sanctification which the former hath not but onely a previous disposedness towards it from a remote principle from whence they do by nature the things contained in the Law of Christ therefore the objection is without ground CHAP. XII In which is more fully opened the works of the Saints as under a dolorous and troubled minde IF it be objected The Apostle saith Object He that feareth God and worketh righteousness is accepted of him therefore the Saints are accepted of God for their own works of righteousness as to salvation Although this point be formerly answered Answ and also that I grant that their own works of righteousness is the ground of their acceptance yet I deny it in the sense objected for although Christs righteousness imputed is the Saints own righteousness and that upon a double ground the one is That righteousness is Gods free gift to all mankind as formerly is proved and so theirs with others and so accepted as others the other ground is this That work of Christs righteousness is by beleeving received by them Rom. 5.17 and in it abundance of grace and so a particular ground of their acceptance with God and no men else Again The Saints inherent work of righteousness in one particular branch doth act and work in the receiving of Christs righteousness namely Faith and so Christs righteousness is brought to be their own as the eye by its operation brings that light to be its own which was not its own Hence saith our Lord this is the work of God that ye beleeve so that the one righteousness as in it self is an external object of blessedness the other righteousness in this particular branch is the blessed act of reception and from this union with the subject and object according to the Text He that worketh righteousness is accepted of him and that in two respects First That mans person is accepted of God a member of Christs mystical body whereof he is the head Secondly That mans person is accepted the Son of God by adoption as saith the Text To as many as received him he gave this prerogative to be called the Sons of God even to as many as beleeved in his name You affirm formerly Object the reward from God proper to the works of the Saints is onely in this life by the increase of their graces consequently a more neerer and clearer union and Communion with God then what say you to Heman that holy man whose dayes of life from his youth were in dolor terror and horror Saith he to God Thy terrors have cut me off c. where was the increase of his graces Psal 88.16 either of Faith or love or the quiet fruits of righteousness the reward of his righteous works Questionless Answ He was a most holy man as appeares by his heavenly breathings from his woful minde thoroughout the Psalm therefore it is a hard case to give a right judgement in this particular whether his afflictions were for tryal or chastizement or for neither for this case is very rare and not ordinary for the sacred Scriptures as I remember doth not speak of one man the like as to the whole life of any therefore this is besides our point in hand as to Gods ordinary course of the Saints reward as is proved yet nevertheless in Scriptures we finde one extraordinary proceeding of God in the affliction of a particular man for a time as John 9. God denyed from the womb one man the light of this World being born blind whereupon the Disciples put the question to our Lord Who did sin this man or his Parents that he was born blind Jesus answered Neither hath this man sinned nor his Parents that is not to so transcendent a heighth as to draw on this judgement for that 's implyed but he was so born with respect to Gods glory that Christ might prove himself to be he that was sent of God to give sight and light to man sitting in the shade of death and darkness and accordingly Christ and he met together and the man born blind received sight as never man the like So doubtless as this man so Heman was in some eminent respect to the glory of God for although God thus deeply afflicted him in sorrow and troubles of minde yet it is apparent God secretly preserved him and his minde to himself Vers 1. He saith Oh Jehovah Elohim of my salvation I have cryed day and night c. For God sometimes brings men to a low ebbe of distraction some in respect of Estate some in body and some in minde Psal 9.3 Ps 116 3. but we read not at so great a length as this man as to a troubled minde And then God saith to such men Return again ye Sons of men The Psalmist saith The sorrows of death compassed me the pangs of Hell got-hold upon me I found trouble and sorrow whereupon Vers 4. He prayed to God to deliver his soul and Vers 8. His soul was delivered So without doubt God granted Hemans unfeigned prayers either delivering his soul out of those great troubles of minde in the latter end of his dayes or else over and above what he could think or speak secretly preserved him to his Heavenly Kingdom whereof his deep afflictions were but light in comparison of that glory now revealed Now the main ground why God doth so deeply sink some holy men in sorrows terrors and troubles of conscience as Heman is for the redundancy of his glory that maugre Satan I mean the Apostate Angels by all
being also but an object of sense but being out of the body this also vanisheth as to the reasonable soul for then the spirit of man seeth by its own light a light suitable to its own nature but what it is we know not for although the light and darkness of this World is light and darkness to our sense yet to God they are neither for darkness and light are both alike to thee saith the Psalmist Psal 139.11 12. so is it to the spirits of all good and bad men and Angels being the next created nature to the uncreate nature of God How Quest and by what light doth God see and perceive thing I answer by his own light If you ask me what that light is I answer it is his Essence And if you ask me what his Essence is I answer none but himself can tell no created nature either of men or Angels The Text saith God is light and in him is no darknesse at all who only hath immortality and dwelleth in that light which no man can approach unto 1 Joh. 1.5 1 Tim. 6.16 whom no man hath seen nor can see To whom be honour and power everlastingly Amen But it will be objected the Text saith 1 Joh. 3.2 we shall know him as he is As it is in the Text it is true that is when Christ who is God-man shall appear we shall see him as he is and every man that hath this hope in him purifieth himself even as he is pure and thus we shall know him as he is that is as he shall be pleased to manifest himself according to our measure or capacity the which manifestations are three the Scripture speaks of no more Quest What is the first It is this inferior World Answ as travelling by the force of Christs imputed righteousness as is proved whence it is That his tender mercies are over all his works Psal 147.6 From this ground ariseth his kindness to the just and unjust Mat. 5.45 Acts 17.27 that they should seek the Lord if happily they might feel after him and find him though he be not far from every one of us and this is the first manifestation Quest What 's the second Answ His sacred Oracles the old and new Testament a far more neer and clear manifestation of God yet this is dark 1 Cor. 13.12 and thorough a glasse in comparison of the third What 's the third manifestation Quest It is the Heaven of Heavens Answ a place purposely created by God the most immediate expressions of himself in most splendide lustre of divine glory that Angels or man made perfect in a spirituallized body can be capable of in their ultimate comprehensions I say a place created because whatsoever is a Creature is limited in its Essence and therefore confinable to place and this is according to our measure for no Creature is able to behold the naked Essence of the infinite Jehovah wherein our comprehensions would be confounded or swallowed up for it is only proper to his infinite Essence to be without circumference Hence we may observe the silly and shallow seducements of these worms I mean the Familistical crew who dreamingly think that they are he But you will ask this Question Quest How the infinite Essence of God can be both out and in the natures motions and lives of persons and things and not He to be their Essence nor they his by mixture of natures That in regard the Text affirms That in him we live Answ move and have our being it is unquestionably true in it self he being infinite and the word him points out he as not we and the word we points out we as not he and it is one thing that it is so and another thing for men and Angels piercingly to know the manner how it is for although the Angels know it much more than we can that are in an Elementary body of sense and sin yet there is such a disproportion betwixt a finite and an infinite that they can never reach the manner how That secret efflux by which the Divine nature continues the being of Creatures in himself that they can never reach it being so immediate and they know not how themselves live and move for they cannot know beyond their created measure received from their maker But as for us we must beleeve it because the Text saith it and there rest and as for the manner how it is only known to God himself for the truth is we know little or nothing we know not the manner how a pile of grasse groweth or how one hair of our head nor the manner how our stature is increased for it is one thing to know we are increased and another thing to know the manner how in which we can do no more than the Mother knowes how the bones of her Infant growes in her womb or whether it be male or female till it be born And the Text saith Loe these are parts of his wayes but how little a part is heard of him Job 26.14 Eccles 11.5 as thou knowest not what is the way of the spirit nor how the bones do grow in the womb of her which is with Child even so thou knowest not the works of God which maketh all Again The spirit of man returns to God who gave it that is for an enjoyment of his presence and love which is better than life thus the Apostate Angels went out from God Psal 63.3 for they left their own habitation and were puffed up they did aspire to be God himself as did we in our first Parents to be as Gods and thus do the Familistical Quakers and fall into the condemnation of the Devil but the spirit of man may return to God that gave it Jud. v. 6. 1 Tim. 3.6 As the spirit of right beleevers do and enjoy his love which is better than life but this is not the returning to God meant in the Text. In your second Treatise Object and in this it is affirmed that whatsoever is in God is he therefore that potency and radical vertue which you say was in God himself out of which he produced all Creatures consequently that vertue and all Creatures are as God himself especially the spirit of man is Gods own Essence and shall as the Familists say return into the same Essence consequently there shall remain no individuals existently to be damned or saved in blisse or torments to eternity This conclusion thus drawn from the premises Answ arises from their ignorance of two things the one is not knowing or beleeving the Scriptures for if the Scriptures were known and beleeved this Objection would have died in its conception and never come to its birth because it positively denies what the Scripiture affirms that is Gods final end for which he made both men and Angels and all things subservient to them and their use And in this end the whole Ocean of all his glory terminates consequently
in a twofold respect that is restrictively and universally restrictively thus He chose us beleevers among men which receive his gift of righteousness into the possession of eternal life in this World and to the adoption of Sons for as the Text saith God elected to himself a godly man so it also saith Psal 4.3 Joh. 1.1 2. He that beleeveth hath eternal life And to as many as beleeved in his name he gave prerogative to be called the Sons of God that is by adoption And thus the word chose us restrictively considered is onely beleevers as were they to whom this Epistle was written Secondly This word He chose us is to be understood universally of humane nature as such in opposition to the nature of fallen Angels and so it comprehends all in the fallen Masse as unholy and under blame and not loved save in the seed of the woman And thus in after times when man did universally apostate into perdition with the Apostate Angels then as a continued act of this universal Election and as a continued act of the Apostate Angels rejection he taketh hold on mankind to stay him from sinking but left the Angels still to sink And hence it is the Text saith That he in no wayes taketh hold of the nature of Angels but of the Seed of Abraham he taketh hold that is in electing a visible Church of humane nature as such in the loins of Jacob in his Mothers womb This point is further amplified in my second Treatise page 24 25 26 27. Now the rule of truth leads me to two conclusions from the premises First To give a right judgement of the supposed Elections Nota. that is being simply considered in themselves they are neither more nor lesse than three lies because the truth of God owns none of the three neither ought we Secondly To give a right judgement of the godly learned touching this controversie that in them it is an error of love as to Gods glory and not that they love to erre they being at the least friends of the Bridegroom But if you say unto me as it hath been said by some that I may erre Quest in understanding the Scriptures as well as others especially being illiterate 1. True it is Answ I am illiterate and he that thinks he can so speak or write that he cannot erre he erres in so thinking of himself 2. Secondly I answer If I or any man else keep close to the simplicity of the sacred Scriptures in their drift or scope according to mine or his Talent Then Gods spirit will keep me or any man else to his truth and so from error as he saith unto the Church of Philadelphia Because thou hast kept the word of my patience Rev. 3.10 I also will keep thee from the houre of temptation And as before so I say again when you see a Bee work beyond its wit then know there is a greater efficient than it CHAP. VI. In which is begun the second general point that is in what sense the Scripture speaks the Saints perseverance in the grace of God by Jesus Christ THis point falls asunder into two general parts the one remote and lesse proper serving only for introduction the second is the very point it self The first is no more but this how a man may attain to or become a Saint one means remote is the Universal Election before spoken of for until then it was as possible for the Devil to become a Saint as any Son of Adam Another remote meanes is the taking away of the guilt and punishment of Adams one offence from the whole Creation in general and from man in particular by the universal imputation of the righteousness of Christ the second Adam for till then the damned in Hell were as capable to be Saints as any Son of Adam A third remote means is That in regard man totally lost all righteousness and holiness in that fall therefore if God had not written his Law in the minde of man by the spirit of Christ from whence man by nature does the things contained in the Law or Oracles of God man had been utterly uncapable ever to become a Saint A fourth remote meanes is this Rom. 2. To becom a Saint man must do as did those heathens Rom. 2. they haveing not the Law or Oracles of God resident with them Quest what did they or what could they do that knew not Christ the Text answers they did by a patient continuance in wel doing seeke glory honour Immortality and eternal life that is implicitly and virtually they came towards Christ whom they knew not for they could not know him expresly haveing not the Oracles of God Then what could those Heathens find Quest though they did so seek certainly they did find for Christ hath promised those that seek shall find But what did those Heathens find Answ Two things which made good the promise of Christ unto them Quest The first was Circumcision Answ which was by nature Rom. 2.26 By nature that is by the force of the Law written in their nature and the voyce of God in Christ speaking kindly to man in the whole frame of nature from whence they became Saints Vers 29. that is they were holy for saith the Text their Circumcision is that of the heart in the spirit not in the letter whose praise is not of men but of God But doth the Text affirm Quest that these Heathens were saved Yes Answ As certainly as were the Jewes for God would render unto every man according to his deeds to them who by a patient continuance in well doing seek glory and honour immortality eternal life to the Jew first Rom. 2.6 7. from 10. to 15. and also to the Gentile for there is no respect of persons with God What can men that live within the sound of the Gospel Quest do more to become Saints than they that never heard the Gospel preached They that are under the Gospel may do more than the other Ansoe because the difference is much for the things that they seek which are under the Gospel are much more clearly manifested therefore God will much more circumcise their hearts as he did Lydia's opening her understanding to what Paul preached and as to Paul himself seeking immortality and eternal life in a patient well doing for he saith he lived unblameable that is in the truth of God though through ignorance he persecuted that truth under the notion of error but saith he I did it ignorantly and therefore obtained mercy Thus the young man in the Gospel by a patient continuance in well doing did seek to Christ saying Good Master what shall I do to obtain eternal life and he answered to what our Lord said All this have I done from my youth but mark what entertainment our Lord gave him in two particulars first he looked on him that is seriously and loved him saith the Text. Secondly He put him upon this that it was
for the understanding from the force of this illumination and information brings God in Christ to the will as its cheefest good wherefore the will by its natural liberty cannot but freely choose it nor by its natural property cannot but follow it as the eye followeth light Thus the will is forcibly drawn according to its own natural liberty and property Secondly Joh. 14.21 Our Lord speaks to this point as it is written John 14.21 He that hath my Commandements and keepeth them he it is that loveth me and he that loveth me shall be loved of my Father and I will love him and will manifest my self to him that is virtually and habitually to keep his minde to Christ Rev. 3.10 Rev. 3.10 Because thou hast kept the word of my patience I will also keep thee in the houre of temptation c. likewise 1 Thes 5.14 to Vers 24. The Apostle having laid down many particulars concludes upon the Saints observance of them Faithful is he who calleth you who also will do it and the Saints having inwardly left in part the force of this drawing of their mindes to Chrâ—st they cry out Draw us O Lord and we will follow thee And this is it when God saith Hos 11.4 Cant. 1.1.13 I draw them with the cords of a man and bowels of love If the will of the Saints cannot refuse God thus manifested Obj. but according to the degrees of their sanctification freely follow him How came it to passe that the Angels refused a greater manifestation of God voluntarily for they forsook their own habitation It is hard to clear this Objection Answ because in the order of nature God hath as it were locked up the excellency of every superior Creature from the Creature inferior As all Vigitables apprehend not the nature of the excellency of sensitives so the excellency of spirits is not apprehended by sensitives therefore it is that mans body cannot apprehend his reasonable soul although it animates it neither does the reasonable soul apprehend the nature and excellency of Angels much lesse do the Angels apprehend the infinite God but as he is pleased to stoop down to their capacities in manifestation of himself but what that manifestation was we know not nor how the Angels did forsake it because it is proved that this is locked up from us but whatsoever that manifestation was it stood for a time contingent that they might or they might not fall for the Text saith He found not stability in the Angels And the ground why it must thus stand upon a contingency for a time is this That they could not be established in any condition of weale or woe but according as they did exercise what they had either right or wrong and the ground of that is this God made the Angels as well as men with reference to his final end That they might be made Vessels of honour or dishonour to eternity according to their works But after what manner God proceeded so to make them Vessels of honour or dishonour is darkly pointed at as by a Law suitable to them and what that Law was and that they did transgress that Law and for the grounds and reasons why God hath elected some Angels to stability in eternal felicity and rejected the rest irrevocably to eternal misery I refer the Reader to the 13th Chapter of my second Treatise From the premises thus proved observe why God by the Prophets and the Apostles and by our Lord himself in commending or blaming men for their actions principally refers it to the will as ye will do this and ye will not do this One reason thereof is this Man from his own Counsel and voluntary choyce produces all his deliberate actions therefore they properly proceed from the liberty of his own will and this is the first ground why God charges the will with this or that You will not do this or you will not do that A second ground why God doth approve or disapprove of mens workings with such special reference to the will is not only that the will hath the immediate production of and inforceth all actions but also the striving of the spirit of Christ to assist the wills of the Saints more eminently then any man in all the World to good works therefore the good and also the evil actions of all men especially the Saints are by Christ imputed to the will hereof the seaven Churches of Asia are an example Whereas you peremptorily affirm Obj. that the sufferings and righteous works of the Saints do not in any respect extend to eternal glory either to the thing or the degrees thereof onely their works extend to the degrees of grace here so far as to establish them so that they shall never fall away yet our Lord himself said expresly the contrary Luk. 6.22 23. Blessed are ye when men shall persecute you and when they shall separate you from their company and shall reproach you and cast out your name as evil for the Son of mans sake rejoyce in that day and leap for joy behold your reward is great in Heaven so that heavenly glory and the degrees thereof are the great reward of the Saints sufferings and righteous works First Answ as concerning the sufferings and best works of the Saints our Lord hath given a right judgement That when they have done their best they are unprofitable Servants and admonisheth them so to judge of these works that is as to attain the heavenly glory for that 's implyed yet in other respects he puts a worth upon their works Herein is my Father glorified that ye bring forth much fruit so shall ye be my Disciples Joh. 15.8 Mat. 5.16 Let your light so shine before men that they may see your good works and glorifie your Father which is in Heaven yet in Luke 17. after some discourse he gives a right judgement of their best works for when he had told the Saints It is impossible but that offences will come but woe unto them by whom they come He exhorts them saying Take heed to your selves Vers 2. And if thy Brother trespasse against thee rebuke him and if he repent forgive him and so to seventy times seaven Vers 3 4. whereupon they sayd Lord increase our Faith whereupon he opened to them the force of faith Vers 5 6. and then goes on to give them an example as to the point of the worth of their works Vers 7 8 9. The example is this Which if you having a Servant ploughing or feeding Cattel will say unto him by and by when he is come home from the field go and sit down to meat and will not rather say unto him make ready wherewith I may sup and gird thy self and serve me till I have eaten and drunken and afterwards thou shalt eat and drink doth he thank that Servant because he did the things commanded him I trow not And to the Saints he saith likewise ye when ye shall
have done all those things which are commanded you say we are unprofitable Servants c. Therefore if the Saints works either in doing or suffering Isa 64.6 Isa 6.5 are unprofitable in any respect it must be in attaining that great reward of eternal life which is only attained by our Lord himself as formerly is proved And the Saints affirm of themselves selves That they are all as an unclean thing and all their righteousness as filthy rags Isaiah saith I am a man unclean because I am a man of unclean lips And the Psalmist saith I will take heed unto my wayes that I sin not Vers 1. yet Vers 5. concludes Verily every man at his best estate is altogether vanity therefore this objection at the best is of no force because no weight of truth in it But secondly I answer to that Text which is the ground of the Objection because their sufferings is for the Son of mans sake therefore they are to leap for joy in respect of their great reward in Heaven and much to the same effect in the 10. Verse Blessed are they that are persecuted for righteousness sake It is one thing that our Lord comforts the Saints with presenting them with the heavenly glory Answ as the great reward of the gift of eternal life to leap for joy in all their sufferings and another thing that he should intend that their sufferings and works should be the efficient cause to procure that weight of glory man being in his best estate meerly vanity as is proved wherefore Christ gave them this as to comfort them as Paul in the like case to comfort the Saints in a suffering condition Our light afflictions which are but for a moment worketh for us a far more excellent and eternal weight of glory that is worketh this good effect in us to settle our mindes the more upon that glory to come and the lesse upon this worlds glory as the next words imply while we look not at things which are seen but at things which are not seen for the things which are seen are temporal but the things which are not seen are eternal But to avoid mistakes in this point of the Saints works it will be necessary to lay down this ground that the Saints in this World have a twofold righteousness which are to be handled in the next Chapter CHAP. IX In which is handled a twofold righteousness peculiar to the Saints and no men else THe first righteousness is this namely the imputed righteousness of Christ The second is their inherent righteousness As concerning the first Quest How can that be theirs onely which is extended not onely to the whole Creation but to all mankind the chief part thereof as before is proved I answer It is one thing That all had a right to eternal life Answ and another thing to be possessed of it for so it is the Saints onely by faith they therefore may leap for joy in all their sufferings which none else can The second righteousness which is inherent is their sanctification or Circumcision of the heart and this righteousness is theirs and theirs onely The first righteousness is wrought by Christ onely and alone personally considered and is received by the Saints as the Eye receives the light and so their own The second righteousness is their own actually wrought in their own person and not by Christs person onely his spirit doth assist them rightly to operate but the operation is their own as proceeding from their own counsel and voluntary choyce and so far forth righteous as agrees with the word of God and no further The Apostle commands the Saints to work out their own salvation Object that is salvation as to themselves with fear and trembling Phâ—l 1.12 13. therefore their own works attain to eternal life which is their salvation Salvation in the object is one thing Answ but in the subject another thing Salvation in the object is Gods gift of eternal life and pardon of sin reached to man in the word of truth Salvation in the subject is when a man by faith or beleef is possessed of that gift of imputed righteousness in which is contained pardon of sin and eternal life onely therefore all the works of the Saints is but to be more and more possessed of that gift of eternal life by the increase of their graces and in Union and Communion with God and to their Brethren under the same capacity But if it be objected Object that James affirms that Abraham and Rahab were justified by works I answer Answ James enveighing against those that bragged of their faith without works as to the fruits of righteousness he concludes their faith to be dead and because the said twofold righteousness in the Saints are ever distinct and yet never separated therefore of Abraham and Rahab and all right beleevers James might safely conclude they are justified by works as Abraham in offering up Isaac and Rahab by receiving the spies but to avoid mistakes in this Doctrine of works because the Scripture sometimes promiscuously attributes justification to the Saints works sometimes to faith and sometimes to Christ therefore we must remember this rule as a ground in this point for our direction That these things are spoken according to the rule of communication of properties as for example our Lord attributes that to the eye which is not proper to it saying The Eye is the light of the body yet the Eye hath no light in it self to enlighten the body but he attributes that to the eye which is onely proper to the light because the eye receives the light into the body so in this sense it is said that works saves faith saves and Christ saves attributing that to one thing which is proper to another by reason of that connexion in this point of justification by this rule of communication of properties so it is said that God redeemed the Church with his blood yet God bleeds not but that which is proper to the humane nature is attributed to the Divine by reason of the personal union so in this point by reason of the neer connexive relation between Christ and his righteousness which is the object and the wills and understandings of the Saints together with the motions of the whole man to Christ therefore it is thus promiscuously attributed each to other wherefore Cardinal Bellarmine from the force of divine truth while he endeavoured to prove justification by the Saints own works yet concludes That to cleave to Christs righteousness as to justification is the safest way as is affirmed by Divines And the truth is that right aspect of Christs imputed righteousness which he laboured to make void in those dark times It may be that implicite Aspect might stand him in as much stead to pardon of his sin and salvation as but a glimps of the Brasen Serpent to the salvation of mans body which had been bitten with the fiery Serpent he rendering this
ingenious acknowledgement of the divine truth Whereas you affirm Faith arises as a particular branch of the new Creature Object or Saints inherent righteousness yet it is affirmed by others that Faith is the first and Mother of all graces I answer It is one thing that Faith is included in the general nature of the Saints inherent righteousness wrought by the word and spirit of Christ Answ and another thing that in the exercise of their graces in order to perseverance That Faith is the first mover for in this case it is true Faith sets all graces a work and I suppose this is it they mean and I have proved in my second Book pag. 71.72 That mans beleef is the general ground of all his deliberate actions as to the avoiding of any danger and attaining any good hopeful And this is bottomed in the nature of the thing and not in the excellency of faith above the nature of other graces for justifying Faith simply considered in it self as to justification of a sinner is but a dark body till it hath received Christ and his righteousness which is the light of life eternal As is the eye a dark body till it receive the light And as by the Saints exercising all their graces all graces do grow so faith growes up with the rest Hence saith James thou seest that Faith was the helper of Abrahams works and by works Faith was brought to its end that is by offering up Isaac which figuratively was Christ to Abraham for saith our Lord Abraham saw my day and rejoyced Thus Christ is the Authour of eternal salvation to all that obey him otherwise not for that is implyed as to those professors in whom Faith dyed mentioned by James Jam. 2.22 If it be objected what I affirm in my first Book Object pag. 55. That Christ is the Authour of salvation to them that disobey him as old Eli and Miriam and Aaron and Moses whose carcases fell with others in the wilderness by the wrath of God 1 Cor. 1.29 30. and in the Church of Corinth for contempt of the Sacrament wherefore Christ smote some with sickness and some with death Moses and all the Saints that dye under a relaps Answ or back-sliding condition yet if any seed of Gods word sowne by the hand of Christs spirit remain in any degree of inherent righteousness though never so small then there is in them a virtual tendency by faith to Christs imputed righteousness as to the brazen Serpent the smallest tendency of sight that beheld it saved that mans body from death so that virtual tendency to Christs righteousness doth likewise save that man from the guilt and punishment of his sins and renders him eternal life after his departure out of this World yet the death of these Saints is under a Cloud of obscurity as to themselves and to others in respect of their eternal life as Salomon and Eli and those Corinthians which Christ stroke with death yet as for Moses although he dyed under a Cloud yet he dyed not as a barren and fruitless Christian but being filled with the fruits of righteousness although he disobeyed Christ eminently in one particular of unbeleefe for which Christ slew him his Carkasse falling in the Wilderness with the rest yet God rendered him this honour and comfort in his passage from this Vale of misery to eternal felicity for before he destroyed his body he led him to the top of a Mountain to let him see the figure of his eternal felicity Deut. 34.5 6 7. the promised Land of Earthly Canaan still proving that Christ is the Authour of eternal salvation to them that obey him as is formerly proved those that obey him most according to their measure of grace receive most To those Saints he most manifests himself to their secret minde and they that obey him least according to their measure he manifests himself least to their secret mindes for onely the pure in minde see God therefore the more purity of spirit the more sight of God and the lesse the lesse for the sanctified minde of the Saints is the onely Temple of the Holy Ghost and not the Saints persons as personally elected for as personally elected Christs humane body and soul was only the Temple of the holy Ghost as formerly is proved and therefore it is said the God-head dwelt bodily in that person or humane body but of none else for the Text saith In him dwelleth the fulness of the God-head bodily Col. 2.9 that is the fulness of the one Jehovah for that most properly is the God-head therefore the second in the one Jehovah to carry on his Fathers final end was personally elected God-man and his soul and body receives not the spirit by measure as doe the Saints but without measure as saith the Text. CHAP. X. Briefly touching upon the point of Faith but at large upon the point of Love FOr having formerly spoken of the works of the Saints whereof Faith is the first mover It were necessary that I should now treat what faith is but in regard I have handled it in my first Treatise here I passe it over for there I have proved that in justifying faith there are three degrees and shew the difference between that Faith and other Faiths and then I have proved what justifying Faith in its own nature is definitively and defined what its perfection is and also proved how God doth bring the Saints to that perfection and also that justifying Faiths perfection and dissolution are both in this life Pag. 128. to the 140 from pag. 128. to the 140. And because Faith works by love it is requisite to treat upon the nature of love and how that love doth arise in the mindes of beleevers and in a word all love in general in the minde of man arises from that suitable agreeableness between the subject and the object and so in this case of justifying Faith for no man can love that which is not suitable nor agreeable to his minde From this ground Jacob could not love Leah so well as Rachel but because there was a suitable agreeableness between the subject and the object therefore Jonathans love to David was more than the love of women so much to shew how love ariseth in the minde of man but the question will be What is love in its own general nature Quest In a word Answ It may be definitively thus laid down It is in the minde of man a liking and an uniting affection but the point will be more cleared by its natural properties the which are two What is the first property Quest It is to endevour as neer an Union and Communion with the thing loved Answ as possible may be therefore it was that Jonathan and David kissed one another and wept one with another until David exceeded and that David said concerning Jonathan I am distressed for thee my Brother Jonathan 2 Sam. 1.26 1 Sam. 18.1 very pleasant hast thou
seen it and beare witness ad shew unto you that eternal life which was with the Father and was manifested to us and Vers 3. That which we have seen and heard declare we unto you that ye also may have fellowship with us and truly our fellowship is with the Father and with his Sonne Jesus Christ And these things write we unto you that your joy may be full And Vers 5. concludes This then is the message which we have heard of him that is of Christ and declare unto you namely That God is light in whom is no darkness at all Thus it is a great happiness to a godly minde to know the infinite God as he hath manifested himself by Jesus Christ for Iohn writ these things to the faithful that their joy might be full Again Take special notice of this that it is one thing that the infinite Essence of Jehovah thus possesses man and all things else as is foreshewn and another thing for man to possess him as to his happiness for so man onely possesses God by his rules which he hath made suitable to mans understanding and will so to move or work to enjoy him as a reasonable Creature and this is to walk in the light and his light to be in us Psal 119.106.130 as saith the Text. The entrance of thy word giveth light it giveth understanding to the simple thy word is a Lamp unto my feet and a light unto my path and this is implyed by Iohn in 1 John 6.7 If we say we have fellowship with him and walk in darkness we lye and do not the truth and if we walk in the light as he is in the light we have fellowship one with another and the blood of Iesus Christ his Sonne cleanseth us from all sin 2 Joh. 3. Hereby we know that we know him if we keep his Commandements but I am sure you know him not but deny his Commandements to be his word and refuse to walk by his rules you will have his Essence as a tender part of you and that 's your word and that 's your rule but what saith the next Verse He that saith he knoweth him and keepeth not his Commandements is a lyar and the truth is not in him And in the next Verse he calls Gods Commandements his word Whosoever keepeth his word in him verily is the love of God perfected and hereby we know saith St. John We know that we are in him therefore because you do not keep his word we know that you are not in him for all your swelling words of vanity in your 4th page for when you had spoken of your single sol'd your single-hearted Shoomaker I stand ready say you to hear and obey all things that the lively voyce of God which is your light within speaking in my soule shall require of me as page 5. you quote one John Jackson for a tall Cedar in the profession of Religion but you vaunt your self a taller man of your hands than any speaks with tongue Page 19. for say you I lay down this as a positive position which through the strength of God viz. your lying light within I shall not onely be able by letter or witness without me viz. the Scripture or declaration of the word of God or your lying light within clearly to maintain against the ablest man whatsoever that speaks with a tongue that can or shall oppose it c. yet nevertheless here is a poor Idiot whom Jehovah hath taught in his Law is able to encounter you and your Companions and also your Emissaries whom you send out to preach your lying light in the Countries and stile them the Ministers of the everlasting Gospel but of this light namely the true light I will give you a definition what light is from the Apost Eph. 5.13 whatsoever doth make manifest is light this he layes down as a definitive rule what Light is as to us men yet note this he doth not define Light in its nature but as it is in its effects to us so he defines it whatsoever doth make manifest that is Light God doth manifest himself to us in foure things every of which to us is Light The first is the Fabrick of the Creation in all its parts Rom. 1.19 20. man himself the chief the Text saith That which may be known of God is manifest in them that is the Creatures for God had shewed it to them for the invisible things of him from the Creation of the World are clearly seen being understood by the things that are made even his eternal power and God-head Hence the Psalmist saith O Jehovah how wonderful are thy works Psal 104. v. 24. Psal 107. v. 43. in wisdom hast thou made them all the Earth is full of thy righteousness who so is wise and will observe those things even they shall understand the loving kindness of the Lord therefore this manifestation was light to these godly men A second manifestation of God to lead men to know the invisible God is his Word written in the Scriptures which as formerly is proved giveth light to the simple being a Lamp unto their steps and a light unto their paths and this is the second light But thirdly That which doth most of all manifest and is therefore Light is the Spirit of God being the third Elohim in Jehovah that is even the spirit of truth Joh. 14.17 Joh. 16.13 Joh. 17.17 And when the spirit of truth is come he will guide you into all truth Sanctifie them through thy truth thy word is truth that is the Spirit of God enlightens the minde to love and obey God in his Word of truth according to the desire of David Open thou my understanding that I may see the wonders of thy Law and in another place Teach me and lead me in thy truth And the Apostle speaking of right beleevers saith Rom. 8.26 The Spirit helpeth our infirmities for we knew not what we should pray for as we ought but the Spirit it self maketh intercession for us with sighes and groans that cannot be expressed that is the third Elohim discovering to us by the Word of God some depth of our imperfections to any thing that is right in Gods sight from thence arise sighes and grones that cannot be exprest and not that the third Elohim himself doth sigh and groan but because his silent and secret efficiency doth frame a sanctified minde to this blessed disposition therefore it is attributed to him and not to us so it is attributed to him to make intercession for us not that he doth actually make intercession for us not that he doth actually make intercession himself but because he teacheth us how to pray aright according to Gods Word for saith the Text 2. Cor. 2.10 God hath revealed this to us by his Spirit for the Spirit searcheth all things yea the deep things of God therefore this manifestation is the most neer and clearest light to