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
received by the Saints inherent righteousness as in the particular branch of beleef and so make a conjunction as the eye with the light yet the light is one thing and the dark body of the eye that receiveth it is another thing and ever distinguished as distinct in their natures so it is between Christs righteousness received by beleef and that particular branch of their inherent righteousness which receives it in their natures are ever distinct for Christs righteousness which is by God imputed and by beleevers received is in the perfection of degrees otherwise eternal life could never have been attained by it but every branch of the Saints inherent righteousness is but in the perfection of parts and as filthy rags as is proved then what fellowship can there be between Christs perfect righteousness and the Saints imperfect as to the attaining of eternal life even as much as is betwixt Christ and Belial yet neverthelesse I grant by the way of similitude and by virtue of that union between the head and the members there is a conformity betwixt Christs righteousness and the righteousness of the Saints and therefore Christ as the head is sensible of the sufferings of the members therefore when Saul persecuted the Saints Christ called to him and said Saul Saul why persecutest thou me Again observe Is it the second property of love to adde to the perfection of the thing loved then you that know your selves to be Saints every one according to your measure received adde to the perfection on of Gods prayse by being filled with the fruits of your inherent righteousness adding to your faith virtue as is described for then as saith the Text Ye shall not be barren nor unfruitful in the knowledge of our Lord Jesus Christ for this in you is it which doth adde to the perfection of Gods glory as saith our Lord Herein is my Father glorified that ye bring forth much fruit and this will demonstrate to your secret mind that you love God for saith our Lord He that hath my Commandements and keepeth them he it is that loveth me and then Christ will manifest to your mind that he loveth you and this will be your honour for God saith I will honour them that honour me And thus he did honour David while he was upright in his measure received by strengthening him to the destruction of the Lion and the Beare and Goliah and so advanced him to be King so on the contrary those Saints that dishonour him he will dishonour them and cause them to be despised as he did David for the matter of Batsheba and Uriah by delivering up his Son Absolom to his wicked mind to attempt the thrusting of David out of the Kingdom that he might be King in his Fathers room as also to commit filthiness with Davids Concubine in the sight of the Sunne and all Israel Again observe you that are Saints If you love him which did beget you will also love them that are begotten not by the will of the flesh but by Gods word of truth for here you see the property of true love is to adde to the perfection of the thing loved then look what affection you bear to the godly because they are such whether you compassionate their misery be they mighty or mean in the World if they are lost in fooles Paradise and vain prosperity as was David esteeming his Molehill as a Mountain If you have opportunity and ability adde to the perfection of their godliness and from divine truth blast their pride and foolishness or according to you own intimacy with God procure some merciful chastizement upon them that they may not perish with the world of ungodly so in this case God did withdraw his wonted presence from Davids secret minde and this was his trouble and the occasion of his return to God or to your Brethren that are mean in the world to adde to their perfection according to their necessity and your ability Also by your example abounding in the fruits of righteousness and so lead them into paths of true godliness then this will evidence to your secret minde that you do adde to the perfection of the thing loved consequently that you do love God and your Brethren not onely in word and in tongue but in deed and in truth CHAP. XI Wherein is treated of Patience as to its perfect work IN brief Patience in its perfect work is no more but this a quiet sufferance in bitter crosses unto the end liking it as issuing from the sacred hand of God Aaron went something neer to the perfection of patience for when Jehovah slew his Sonnes Levit. 10.2 3. Aaron held his peace So Eli answered It is Jehovah let him do what seemeth him good so David 1 Sam. 3.13 18. Psal 9 9. I was dumb I opened not my mouth because thou diddest it But as for Job in him patience had her perfect work for he quietly suffered his bitter and transcendent crosses to the end thereof as issuing to him from the hand of God to the losse of his whole estate and all his Children by fierce winds by robbers and fire from Heaven for then he arose and rent his mantle and shaved his head and fell down upon the ground and worshipped and said Jo 1. from the 3. to the 22. Naked came I out of my Mother womb and naked shall I return thither Jehovah hath given and Jehovah hath taken away and blessed be the name of Jehovah And the Text concludes In all this Iob sinned not nor charged God foolishly that is patience had her perfect work as formerly is described wherefore the Scriptures layes this down as the onely pattern of patience Christ excepted that is under the execution of Satans first Commission upon him and also in the entrance of the second he did detain his patience for a time for when Satan had stroke him with boiles from the sole of his foot to his crown he sate down among the ashes took him a pot-sheard to scrape himself withall whereupon said his wife unto him Dost thou still retain thine integrity Job 2. v. 3.7 8 9 10. Curse God and die But he said Thou speakest as one of the foolish Women speaketh What shall we receive good at the hand of God and shall we not receive evil and the Text concludes In all this Iob sinned not with his lips that is though his minde did begin to boyle and rise yet he did restrain it implying here was patience but not to her perfect work as before But when Iob came off suffering under the first Commission saith Iehovah to Satan Hast thou considered by Servant Job that there is none like him in the Earth a perfect and an upright man one that feareth God and escheweth evil and still he holdeth fash his integrity although thou movest me against him to destroy him without cause The first Commission in these words Iehovah said unto Satan Jo. 1.12 Behold