darken his glorious Oracles not in themselves but as to men Again In regard the heart of man at the best is as a Fountain of error he being so neer unto us we may the rather pray him to purifie our hearts that we may by a simplified beleef see where we are even in himself Again In regard Jehovah is so neer unto us from this ground it is the Apostle exhorts all that are truly godly saying Let your moderation be known to all men The Lord is at hand be careful for nothing but in every thing by prayer and supplication with thanksgiving let your requests be made known unto God Therefore the Objection is frivolus that we need not pray because God is so neer us From this ground that Jehovah is so neer did arise that singular moderation in Moses as to this sensitives Worlds glory Heb. 11.24.27 for he refused to be called the Son of the Kings Daughter esteeming the reproach of Christ greater riches than the Treasures of Egypt and endured as seeing him which is invisible and David when he was in his right mind beheld Jehovah which is invisible to sense saying Psal 23.4 Though I walk through the vale of the shadow of death yet I will fear none evil for thou art with me And having done with the Familists till I meet with them again I return to the clearing of the point of universal Election by answering of foure Quere's Was not Election out of the fallen Masse Quere 1 personal for the fall was acted by two individual persons Adam and his Wife Although the fall was of two individuals Answ male and female yet the fall was not personal but universal and that of the whole kind How can that be Quest Very well Answ for as God rejected Esau and elected Jacob in the womb yet neither personally rejected nor elected although they had a personal existence as appeares by their strugling in the womb He calls them two Nations and two manner of people to be separated from her bowels so in this male and female God considered all mankind radically in the Seed from this ground the Text saith In Adam all die yet note this by the way our first Parents in this case were onely the Root materially but not formally for the formal cause why all mankind might transgress in that one offence was Gods Covenant with Adam for life and death eternal as is proved in my first Treatise page 22. Therefore the fall was not personal but universal consequently so was the Election In the Seed of the Woman Christ the Lord as comprehending the whole Masse If the whole Masse were elected Quere 2 then no part was rejected and Election is altogether improper where there is no rejection We must consider the Apostate Angels and man Answ in that fall as two distinct natures in one respect and yet but one nature in another respect For instance as they were Angelical and humane natures so they were two distinct but as both natures in the fall were totally diabolical so they were but one therefore when they both were thus one in the fall then God elected the humane nature out of that diabolical nature to mercy in the promised Seed but left the Angelical nature in that diabolical nature rejected from all mercy for ever And all comprehended in these words to the Serpent their Instrument I will put enmity between thee and the Woman Gen. 3.1 5 and between thy Seed and her Seed it shall bruise thy head c. For he in no wise took the nature of Angels but here we see he did take the Seed of the Woman to mercy so that here is a proper rejection consequently a proper Election From what did that Universal Election Quere 3 free all mankind It freed all mankind from three things Answ First from those dreadful defections crosse operations and hideous representations which by the justice of God in the fall was to come upon the whole Creation as is proved in the third Chapter of my first Treatise Secondly It freed all mankind from the total nature of Devils for in mercy it was reduced but to a Seed and is called rightly the Seed of original sin for two reasons First because this Seed is derived to all men in their natural Generations and so remains in this life in the very best of men Christ only excepted because all may know the total nature of it through mercy was reduced to be but a Seed and so may magnifie Gods mercy for that universal Election and for freedom from so great an evil and to a possibility of all their good A second reason is this for without this Seed of Devils sin I mean thus issuing in humane nature it is not capable of eternal life in Gods gift through Christs imputed righteousness for the whole needed not the Physitian but the sick and he came not to call the righteous but sinners to repentance therefore all those that fancie themselves to be without sin and righteous as do that pack of Familists or Quakers or to obtain eternal life by their own merits as joyned with the righteousness of Christ or by works of super-erogation as do the Romanists are all quite out of any capacity to be saved by him but not out of a capacity to be damned by their own error if they repent not A third thing from which all mankind are freed by the said Universal Election is from that joynt condemnation with the Devils in torment and reprobation to eternity So as for Adams one offence never any man perished as at large is proved in the fourth Chapter of my first Treatise Quere 4 After what manner was that Universal Election out of that fallen Masse It was after this manner Answ First it was purposed by God before the World or Man did exist as is proved in the first Chapter of my second Treatise Eph. 1.3 4. And the Text affirms that all spiritual blessings which beleevers have it is according as he hath chosen us in Christ before the foundations of the World Again It was after this manner the foundation of this Election out of the fallen Masse was laid in the seed of the woman personally God-man for the Text saith he chose us in him wherefore he did not assume the person of any man into personal union but the nature of every man which contains the universal nature of all men for he assumed it in the womb of the Virgin as already is proved and will yet more fully appear in due place Again This Election was after this manner God considered not man without all respect to works good or evil nor upon his foresight of mans faith and works but he considered man in the fallen Masse unholy and under blame and not loved for the Text saith He chose us in him that we might be holy and without blame before him in love Now this word chose us in its full drift is to be understood
not in the power of his own seeking to finde what he sought but in his to give therefore he put him upon that which he was never able to do That was to sell all he had and follow him so he led him to become a fool in himself that he might submit to Christ to make him wise from this ground it is that God commands man to plow up the fallow grounds of his heart Deut. 10.16.30 Jer. 4.3 4. and to circumcise his heart and then promises that himself will circumcise it and thus man becomes a Saint How could Christ look upon him Quest and be so pleased with man before faith when another Text affirms Without faith it is impossible to please God It is one thing for God to be so pleased with man before faith Ans comming to Christ and another thing for God to be so pleased with man as to give him possession of eternal life as to all right beleevers he doth because it lies in the nature of the thing that is of right beleef to possess it self of eternal life in receiveing Christs righteousness as the eye possesses it self of the light which a man before faith can never do and so these Texts are reconciled What if these men so seeking honour and glory Quest c. die before faith shall these mens case be no better then those that sit down contented in this Worlds good and seek no further nor no better then men openly prophane The Universal Justification Answ it did not only pardon Adams sin to all men but also gives every man a right to eternal life and no man can loose that right but by refusing to come to Christ which those that so seek as is described do not therefore they loose not their right It may be objected Object that they dying without possession of it by faith do loose their right and consequently they perish for ever If they do die without possession of it by faith Answ yet die so seeking as is described actually or but virtually they shall hold their right and have possession to eternity when they die for God hath not only saved all mankind without faith from the damnation due unto them in Adams sin but also all mankind dying in infancy notwithstanding original sin shall be saved and be possessed of eternal life as is proved in my first Treatise p. 36 37. Again To binde mans eternal life to faith it is to make an Idol of our faith as for example because my eye which is a dark body which receives the light shall I therefore prefer this dark body before the light And I will ask any beleever this question if it were Abraham himself what gives him right to eternal life Is it not pardon of sin and that gift of eternal life as included in the imputation of Christs righteousness in which he is the light of life to man or is it the dark body of his own faith or beleef CHAP. VII In which is opened the manner how the Saints persevere in the Grace of God by Jesus Christ according to the Scriptures FIrst A word or two for introduction That although there be a difference between men that seek honour and glory as is discribed and betwixt those that are dead in sins and in trespasses before the gift of faith yet after there is no difference but both are alike possessed of eternal life for he that rightly beleeveth hath eternal life whatsoever he was before A second thing premised is this what is meant by the grace of God in Jesus Christ I answer Two things the first is Gods merciful acceptance of a beleevers person as a mystical member of the body of his Son and to be his adopted Son in him and so to no men else Secondly By grace is meant his endowing of them by the work of his spirit with inherent righteousness every man according to his measure as of Faith and love and patience c. and these men are called new Creatures and none else If you ask me Quest why I distinguish between right beleevers and true beleevers I answer An ungodly may beleeve truly but never rightly in order to his own eternal life So Balaam beleeved that Oracle truly which the spirit of God dropped from his lips but not rightly First Because his mind creeped on the earth or earthly contentments like the Serpent which God cursed for they run greedily after the error of Balaam for reward Secondly Because he leaped over a sanctified life Epist Jude 11. onely desiring to die the death of the righteous Thus did the proud and covetous Priests Pharisees and Scribes the great professors of those times truly beleeve the Oracles of God delivered them by Moses to be the word of God but they did not beleeve rightly for if so they would have embraced the Lord of glory and never imbrewed their hands in his blood therefore I distinguish between right beleevers and true beleevers so now I come to the point The Saints perseverance And in the first place it is grounded upon that which may ever be distinguished but never separated in this business that is the power of Christs spirit and the Saints exercise of their graces already received And thus they are kept by the power of God through faith unto salvation that is in perseverance unto salvation 1 Pet. 1.5.9 Receiving the end of your Faith even the salvation of your souls Wherefore gird up the loines of your mindes be sober and hope to the end Vers 13.7 The trial of your Faith being much more precious than of Gold which perisheth Vers 1.21 That your Faith and hope may be in God from this ground it is the Apostle gives them this rule Gird up the loins of your minds for the Grace which is brought unto you seeing you have purified your selves in obeying the truth through the spirit unto unfaigned love of the truth see that you love one another with a pure heart fervently in this work of the Saints perseverance the power of Christs spirit and the exercise of their graces formerly received may ever be distinguished but never separated as is formerly said Again Peter in his second Epistle 2 Pet. 1.3 comes more close to the point of perseverance even to be established immoveably according as his divine power hath given unto us all things that pertain to life and Godlinesse thereupon he enforces the exhortation Giving all diligence adde to your faith virtue and to your virtue knowledge add to your knowledge temperance and to your temperance patience and to your patience godliness and to godliness brotherly kindness and to brotherly kindness charity and then renders them this reason why they should so do for if these things be in you and abound they make you that you shall neither be barren nor unfruitful in the knowledge of our Lord and Saviour Jesus Christ Joh. 13.17 13. wherefore the rather Brethren give diligence to make your Calling and Election
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
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
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
been to me thy love to me was wonderful Thus it is with love in the Saints which worketh by Faith according to their measure to God in Christ endevouring as neer an Union and Communion as may be Cant. 1 2. Cant. 1.2 Let him kisse me with the kisses of his mouth Vers 13. He shall lie all night betwixt my breasts and thus John leaned on Jesus bosom And thus David Joh. 13.23 Psal 86.11 Unite my heart to fear thy name So Paul defires to be dissolved to be with Christ meaning in Heaven yet names not Heaven implying Heaven were no Heaven to him Phil. 1.23 if Christ were not there whom his soul loved And this love is the sum of the first Table of the Law so much for the first property of love What is the second property that naturally arises from true love Quest It is no more but this Answ to do good or to adde to the perfection of the thing loved thus did Jonathan to David he saved his life with the hazard of his own and himself being Heire apparent to the Crown 1 Sam. 18.4 yet he endeavoured to lay aside himself and to prefer David to the Crown and stripped himself of the Robe that was upon him and gave it to David Rom. 4.20 Jam. 2.21 and his Garments even to his sword and to his bow and to his girdle Thus Abrahams love added to Gods extrinsicall glory for his Faith was the helper of his love to offer up Isaac his onely Sonne for he was strong in beleef and love giving glory to God Thus Moses when he came to years out of Faith and love to God refused to be called the Sonne of Pharaohs Daughter Heb. 11.24 25 26 chusing rather to suffer afflictions with the people of God than to enjoy the pleasures of sin for a season esteeming the reproach of Christ greater riches than the Treasures of Egypt and in this he was faithful in his measure of grace received but he did not adde to the perfection of Gods glory in the point of circumcision for it came to passe by the way in the Inne that Jehovah met him Exod. 4.24 and sought to kill him so David when he was in his right minde in faith and love according to his measure did adde to the perfection of Gods glory 2 Sam. 17.45 46 47. in the destruction of Goliah but being not faithful in his measure of faith and love he greatly diminished the glory of God by his Adultery with Bathsheba and the murther of Uriah 2 Sam. 11. Thus Mary to whom much was forgiven loved much therefore added to the perfection of Christs praise Luk. 7.43 by odoriferous and costly Oyntments anointing his feet wiping them with the hairs of her head Thus the poor Widow honoured God with her substance rendering him all her livelihood Mar. 12.44 although but two mites Again True love to God in beleevers doth not onely endeavour to adde to the perfection of his praise according to the first Table of the Law but also according to the second that is they love the brethren that is each loves other according to their measure received and not onely endeavouring Union and communion as Saints but also to adde to the perfection and good of each other hence saith David I am a Companion of all them that fear thee Psal 119.63 and such as keep thy Statutes And Abraham out of love to the righteous that he supposed might be in the Cities of Sodom humbly prayed of God to spare those Cities for their sakes Thus Paul from love endevoured to preserve Peter and others from the danger of his dissembling Gal. 2.11 12. therefore openly reproved him to his face And thus to adde to the good of those that they loved the Brethren sent to the Elders by the hands of Barnabas and Saul releef to the Saints which dwelt in Judea If all love ariseth from that suitable agreeableness which is between the subject and the object Observ then hence all you that beleeve your selves to be Saints look how far your secret minde is suitable to Gods word for so far forth you are suitable to him and no further and on the contrary hence we may give a right judgement what those mens mindes are suitable unto that would extinguish the sacred Scriptures that is to the minde of the Devil whose children they are Secondly observe Is love in it self a liking and uniting affection Then you that are Saints look to your affections lest with Lot you love the plains of Sodom too much but with Abraham affect the mighty possessor of Heaven and Earth much more and so your mindes will lye loose to the wealth and glory of this World as it did his for he left Lot to choose the rich soil of Sodoms plains and took to himself what he refused And so Moses affecting him that was invisible his minde lay loose to the Treasures and pleasures of Egypt he being faithful in his measure received but on the contrary if by adulterous affections to this present World you return not speedily you may fall to despise the Commandements of the Lord yea God himself as did David for you must remember 2 Sam. 9.10 12. your sanctified minde is the Temple of God and while you detain that he is neer to you by a liking and uniting affection therefore increase the degrees of your graces as before is laid down and beware of backsliding by affecting other things so far that you destroy the Temple of God for it is to the Saints he saith by the Apostle Know ye not that ye are the Temple of God and that the spirit of God dwelleth in you If any man destroy the Temple of God him shall God destroy 2 Cor. 6.16 1 Cor. 3.16 17. for the Temple of God is holy which ye are Let no man deceive himself c. Again observe Is it the first property of love to endeavour union with the thing loved as neer as may be then it will be your wisdome to endeavour as close an union with God from degree to degree as may be for there is no union so close or neer unto God in this world but it may be neerer for although the perfection of parts may grow high as in Moses to God and John to Christ yet it is but the perfection of parts but not of the degrees but beware you dream not that you have attained to the perfection of degrees as do the Familists Quakers and Papists for when you so think of your selves that is your very houre and power of darkness to fall into temptation and all abominations The Apostle affirms that by his righteous works and sufferings he filled up the measure of Christs in his body and that is the ground from whence the Romanists say that their righteousness and Christs do attain eternal life I answer Answ It is one thing that Christs imputed righteousness is
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
understanding c. Again Chap. 39. from the 1. to the 8. Verse Moreover Jehovah answered Job and said Shall he that contendeth with the Almighty instruct him he that reproveth him let him answer it Then Job answered Jehovah and said I am vile what shall I answer thee I will lay my hand upon my mouth once have I spoken but I will not answer yea twice but I will proceed no further Then answered Jehovah unto Job the second time out of the Whirl-wind and said Gird up thy loins now like a man I will demand of thee declare thou unto me Wilt thou disannul my judgement wilt thou condemn me that thou mayst be righteous c To which Job answered Jehovah and said I know that thou canst do every thing and that no thought can be withheld from thee who is he that hideth counsel without knowledge therefore have I uttered that which I understand not things too wonderful for me which I knew not heare I beseech thee and I will speak I will demand of thee answer thou unto me I have heard of thee by the hearing of the eare but now mine eyes see thee Job 44. from the 1. to the 8. vers wherefore I abhorre my self and repent in dust and ashes that is Answer thou me in much mercy for now I see I have exceedingly erred concerning thy proceedings towards me for I perceive if I had been faithful to thee according to the measure of my graces in this second Commissions execution upon me then thou wouldest have assisted me in this as thou diddest in the first therefore shame belongeth to me but prayse and glory to thee In the first place here appeares Jobs most perfect patience as to the first Commission Secondly Hence it also appears by his seven dayes silence to his three friends and theirs to him they being in a prosperous condition and he reflecting upon his own misery not in faith and love to God as formerly but in consultation with the wisdom of flesh and blood was the ground of his great impatience Thirdly Hence it also appeares that his impatience augmented his misery for above what God limited Satan to lay upon him to the torment of his minde from his three friends and from Elihu who rightly charged him with his impatience and Jehovah charged him more deeply and dreadfully twice out of a Whirl-wind Fourthly Hence it also appeares that in his minde he unfainedly returned to God from whom he went out by his impatience and frowardness by his unfeigned acknowledgment of his error to God the first time but yet his minde was not come close enough as it was before but when God had appeared the second time against him in the Whirl-wind then his minde returned to its former neerness to God and then God returned to his former neerness of his manifestation of his love and favour to Job First he gave him this honour as to make his three friends that wronged him to come into Gods favour by Jobs Mediation Secondly Job 42.7.9 10 12. He gave him twice as much of all prosperity as he had before and saith the Text So Jehovah blessed the latter end of Iob more than his beginning Hence observe all you that are Saints of God in regard that patience in its perfect work is a quiet sufferance of bitter crosses to the end thereof liking it as proceeding from Gods will Hence you may give a right judgement of your selves I say your selves for this concerns none but Saints as capable of this blessed qualification and so far forth as you like your bitter crosses in a quiet sufferance thereof of what nature soever they be because sent by God to you so far forth you may comfortably conclude you are truly patient as Iob here in the losse of his whole Estate and Children he never mentioned the Sabeans nor Caldeans nor the fierce windes nor fire from Heaven but God onely was his object Jehovah hath given and Iehovah hath taken c. And this is the onely ground of the nature of right patience as in Iob so in any else Again observe Whatsoever your afflictions be from men or Devils the finger of God limits it as well as sends it for the extent of it either in weight or length as in the first Commission against Iob it was to extend but to his whole Estate and all his Children but not to Jobs person whatsoever instruments Satan did imploy And in his second Commission restrained but to his flesh and his bone but Satan in all his power could not take away his life therefore Oh you Saints of God whatsoever you are in your deepest miseries of want of meanes health or whatever if you look for help and comfort do as Iob did look onely to God as he that hath taken all that ye want from you and he alone to restore all to you for here you see second causes either for good or evil they come and goe at Gods Commands Again You that think your selves to be Saints hence observe also that here you may give a right judgement wherefore God layes bitter afflictions upon you for if it be for tryal of your grces then he sends it unto you when you flourish in the fruits of righteousness as here upon Job the uprightest man in the earth but if he sends you bitter crosses for your failings and being loose and careless then it is for chastizement at the least as here to Job for all his afflictions under Satans second Commission above the touch of his flesh and bones God laid it upon him for chastizement that is as I said before which he suffered from his three friends and Elihu and from Gods twice dreadful apparitions in the Whirl-wind and thus God chastized the Saints at Corinth for abuses of the Sacrament some by sickness and some he slew So Eli so David in the matter of Uriah so Miriam Aaron and Moses he slew them in the Wildernesse Again Hence observe That when you are laden with bitter crosses then as Elihu counselled Job humbly seek unto God for releef by your craving desires which indeed are your prayers not your words And so far forth as your craving desires are primarily to bring Gods will to yours you prayers are naught as those whom James reproved but so far forth as your craving desires primarily are to bring your will to Gods will your prayers are good and shall never want an answer in due season for saith John if we ask any thing according to his will he heareth us that is he will give a seasonable answer and give quietness of minde in the interim to wait upon him Object You in general termes point at what as the ground of Iobs miscarriage under the second Commission as his consultation with the wisdom of flesh and blood but certainly there was some other particular I answer Answ It is true in this second Commission he did not with that faith and love receive the touch of