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
THE Fulness and Freeness OF GODS GRACE IN JESUS CHRIST DECLARED In two general Points First That Personal Election is no ground of the Saints perseverance in the Grace of God by Jesus Christ Secondly In what sense the Scriptures speake the Saints Perseverance in that Grace The Third Part. By FRANCIS DUKE LONDON Printed by T. N. for Wil. Milward without Westminster Hall Gate and Miles Michael within the Gate 1656. The Epistle to the Reader IN my first Treatise are four grounds or principles in the first four Chapters The first is our natural perfection in Adam by Creation The second is Gods Covenant with us in Adam the onely and alone Covenant of works made with man these two states were distinct each from other before the Fall The third is the Fall of the whole World by Adams one offence once committed The fourth is the restauration of the fallen World by Jesus Christ the second Adam And my second Treatise handles this one general point that is In it is proved what is Gods final end for which he made all things in Heaven and in Earth and that he made choyce principally of seven meanes to accomplish that end This third Treatise principally treats of three things First That Personal Election is no ground of the Saints perseverance in the Grace of God by Jesus Christ. The second proves in what sense the Scriptures speake the Saints Perseverance in that Grace The third is a disproving of the false Doctrine of the Familists and the Quakers in particular against Lieutenant Colonel John Lilburn The Contents of several principal things contained in this Treatise FIrst Against personal Election these Scriptures following are opened Rom. 1.9 13. In this Paul repeats a Record recorded by Malachy and the thing recorded is expounded by God himself that is what his purpose was in that business Pag. 1. 2. 3. The second Text Acts 13.48 As many as were ordained to eternal life beleeved p. 4 5 6. A third Text is the 17. of John opened from p. 6. to p. 18. Fourthly These several Texts are opened Jer. 31.3.31 32 33. Jer. 32.39 40. Rom. 11.15 27. Heb. 8.8 9 10. Heb. 10.16 17. p. 19. 20. 21. Also it is opened in what sense the word Elect originally did arise in its use and application in the Old and New Testaments p. 22. 23 24. Also the Text is opened Eccles 12.7 The words are these Then shall the dust return to the Earth as it was and the Spirit shall return to God that gave it This against the Familists from p. 24. to 32. Also against them see p. 33. to 36. All these fall under the first head as against personal Election These following fall under the second Head First It is opened how a man that is no Saint may become a Saint and so to be in a capacity to the said perseverance p. 41. to 46. The first ground of the Saints perseverance is the power of Gods Spirit and the exercise of their Faith and other Graces The second ground is the immortal Seed of Gods Word sown in their mindes by the hand of Gods Spirit Also here is opened a threefold distinction as to the will of man from p. 42 to 54. A third ground of the Saints perseverance so as they shall never totally nor finally fall is Christs more full and constant manifestation of himself by his Spirit to the minde of beleevers which so exercise their graces as before is said by which he holds the will of a beleever to himself actually or virtually at the least from p. 55. to 60. To beleevers is peculiar a twofold righteousness and to no men else wherein is briefly opened how Abraham and Rahab were justified by works or working out their own salvation from p. 60 to 68. How the nature of true love doth arise in the Saints minde Also a definition of Love and its natural properties declared from p. 68 to 74. Also the patience of the Saints as to its perfect work is opened from p. 75 to 80. Also that God greatly afflicts some holy men not for tryal nor for chastizement nor for sin primarily but for some eminent respects from p. 80. to 92. Chap. 13. In which is answered Lieut. Col. John Lilburn his six particulars as to the Doctrine of the Quakers CHAP. I. In this Treatise is handled two general Points FIrst That personal Election is no ground of the Saints perseverance in the grace of God by Jesus Christ Secondly In what sense the sacred Scriptures speaks the perseverance of the Saints in that grace But I will first briefly touch upon two things by way of Introduction And first By Saints is meant no more but this Rom. 5.17 18. EPhes 1.1 John 1.12 Man that hath inherent righteousness or holiness and so doth by a right beleef receive abundance of grace and the gift of righteousness which came upon all men to justification of life These are Saints in deed and truth and none other are the Sons of God for as many as received him to them he gave prerogative to be the Sons of God Even to as many as beleeve in his name Secondly The personal Elections which are erroneous are three first the Superlapsarian way Secondly The Lapsarian way Thirdly An Election of some mens persons upon Gods fore-sight of their perseverance in faith and works The first is no more but this That God elected some mens persons infallibly to eternal life without respect to Adam's sin or their owne onely upon his Soveraign right over his Creature And in Reprobation Not mans undeserving is the cause of Reprobation but the will of God to reprobate Secondly the Lapsarian way is no more but this That God considered all mankind as fallen in Adam and elected some mens persons out of that Fall infallibly unto eternal life and left all the rest of mankind in that misery unrecoverably unto Eternity without any means as effectual unto them Thirdly Personal Election in this sense is no more but as is said That God upon his foresight of their perseverance in faith and works unto the end infallibly elected them unto Eternal life So much for Introduction And as concerning the first general point to carry it on clearly I will follow this Method to open the scope of those Texts which is supposed do primarily prove the said Elections and the first text that I will pitch upon hath relation to Gen. 25.22 Gen. 25.22 23. Mal. 1.1 2 3. Ezek. 16.3 Rom. 9.9 10 11 12 13. 23. Mal. 1.1 1 2 3. And the Text that is grounded upon these two Texts is Rom. 9.13 The words are these For the children being not yet born neither having done any good or evil that the purpose of God according to Election might stand not of Works but of him that calleth It was said unto her that is Rebecca The elder shall serve the younger as it is written Jacob have I loved but Esau have I hated Therefore when
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
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