THE Fullness and Freeness OF GOD'S 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 speak 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 God's Covenant with us in Adam, the only 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 Adam's 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 God's final end, for which he made all things in Heaven and in Earth, and that he made choice principally of seven means 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 speak, 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 believed. 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 God's Spirit, and the exercise of their Faith and other Graces.  
The second ground is the immortal Seed of God's Word, sown in their minds by the hand of God's 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 Christ's more full and constant manifestation of himself by his Spirit to the mind of believers, which so exercise their graces, as before is said, by which he holds the will of a believer to himself, actually or virtually at the least, from p. 55. to 60.  
To believers 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 Saint's mind. 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 trial, nor for chastisement, 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 belief 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 believe 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 men's persons upon God's foresight of their perseverance in faith and works.  
The first is no more but this, That God elected some men's persons infallibly to eternal life, without respect to Adam's sin or their own, only upon his Sovereign right over his Creature; And in Reprobation, Not man's 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 men's 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 Rebecca had conceived (as God had promised) the children struggling together in her womb, thereupon she said, If it it be so, Why am I thus? wherefore she went to inquire of Jehovah; whereupon concerning Esau and Jacob God declares his purpose, That he considered those two children in her womb, not as two persons individually, but as two roots universally, in National respects; For saith God unto Rebecca, Two Nations are in thy womb, and two manner of people shall be separated from thy bowels, and the one people shall be stronger than the other people, the elder shall serve the younger.  
Now the ground why God elected one Nation in the younger child Jacob, and rejected the other in the loins of the elder child Esau, was to figure, that the children of the flesh, as such, should not be counted as children unto God, but the children of the Promise, as leading to faith in Christ, and born again, not of the will of the Flesh, but of the Spirit, shall be counted the Children of God, as faithful Abraham.  
A second ground why God elected that Nation in Jacob's loins, was, to be his only visible Church in all the world, to uphold his Name till Shilo came in the flesh, namely Christ.  
A third ground why God did so at that time, was this, Because when he declared this purpose to Rebecca, his name in Christ to destroy the works of the Devil, 
Gen. 11.8. & 10.32. & 12.1, 2, 3, 4. Josh. 24.2 & 23.15 Ezek. 16.3, 4, 5, 6.  was as it were extinguished out of the world And the ground why it was so extinct, was this, For at that time all Nations and all the Families of the Earth were Apostates from the said posture by which they might receive eternal life: I say all Families except one, and that was the family of Sem, and that also began to Apostate to Idols, as appears in Terah Abraham's Father, therefore God commanded him to departed from his Father's house, and then promised him (having no child) this Nation to issue from his loins and Isaac's and Jacob's, and all comprehended in these words, So shall thy Seed be.  
Again, God did not only then at that time elect the Jews unborn to be the visible Church of Christ, but also at the same time predestinated the Gentiles into the same posture, 
Gal. 3.8.  by which also they might receive eternal life by promise to Abraham; whence saith the Apostle, 
And what that postture is, is at large declared in my second Treatise.  The Scriptures foreseeing that God would justify the Heathen through faith, preached the Gospel before unto Abraham, saying, In thee shall all Nations of the Earth be blessed. So that the scope and drift of all these Texts is so far from maintaining the aforesaid Elections, that it is against them all, for the Text only speaks of a National not a Personal Election; and of a National Rejection, not a Personal.  
A second Text which is supposed to speak for Personal Elections, as a ground of the Saints perseverance, are these words, As many as were ordained to eternal life, believed: But as before, so now, to find the true meaning of this Text, 
Acts. 13.98.  is to keep close to that which it aims at. Vers. 42. The Apostle having preached Christ to the Jews in their Synagogue, thereupon some Gentiles then present, besought the Apostles that these words might be preached to them the next Sabbath; whereupon the next Sabbath day, Vers. 44. came almost the whole City together to hear the word of God. And then some of the said Elect of God, namely the Jews, seeing the multitude they were filled with envy, and spoke against those things which were spoken by Paul, contradicting and Blaspheming, Verse. 45. whereupon the Apostle spoke to the blaspheming Jews, and said, It was necessary that the Word of God should first have been spoken to you; but seeing you put it away from you, and judge yourselves unworthy of eternal life, (that is, of that posture wherein you might have received eternal life) Lo, we turn to the Gentiles, Vers. 47. For so hath the Lord commanded us, saying, I have set thee to be a light of the Gentiles, that thou shouldest be for salvation to the ends of the Earth. Verse. 48. When the Gentiles heard this, that is, those words of the prophecy concerning themselves to be admitted into the posture by which they might receive eternal life, than they were glad, and glorified the Word of the Lord; that is, in belief of the said prophecy, for they had been 1800 years excluded from the said posture, because the Oracles of God were before confined only unto the Nation of the Jews, not at all to come amongst the Gentiles until Christ came; yet did not all that multitude believe, for some were in the case of final. Impenitency, through their precedent obstinacy; as also were some of the Jews, and therefore God denied them the spirit of faith to believe, vers. 41. Behold ye despisers, and wonder, and perish, for I work a work in your days, a work which you shall in no wise believe, though a man declare it unto you. Therefore Vers. 51. the Apostles shaken off the dust of their feet to witness against those unbelieving Jews that were his visible members, and so his sheep; but being denied the gift of faith, therefore not his sheep, 
John 10.26.  John 10. 26. Ye believe not, because ye are not of my sheep, as I said unto you. So as the meaning of these words, (As many as were ordained to eternal life) is no more but this, That God predestinated or ordained by promise to Abraham that the Gentiles should be called into that posture by which they might receive eternal life; From this ground it was that the Scriptures did foresee, that God would justify the Heathen through faith, and upon this ground the Apostle doth apply to believing Gentiles, That Gods calling of them is according to his purpose, to be made like unto Christ, and the first born among many Brethren, 
Rom. 8.28, 29, 30.  and to be justified and glorified, was now fulfilled; So that the scope of these Texts makes nothing for Personal Elections, but sets forth the rejoicing of the Gentiles, in the demonstration of Gods ordaining them to the said posture by promise to Abraham, and conveyed to them under this prophecy.   

CHAP. II. In which the 17 th'. Chapter of JOHN is opened.  
THis Chapter is supposed to prove these Personal Elections as the ground of the Saints perseverance: Some of the words are these, which our Lord spoke to his Father of himself; Thou hast given him power over all flesh, that he should give eternal life to as many as thou hast given him, etc.  
These words naturally divide themselves into four branches:  
First, The power given him by his Father.  
Secondly, The extent of that power, over all flesh.  
Thirdly, The End wherefore, That he should give Eternal life.  
Fourthly, The Restraint or Bounds to which this Eternal life is limited, Not to all, but to some.  
To the first: 
Deut. 6.4.  This power was not given to him by his Father, as he is the one Jehovah, for so it was his own, and therefore could not be given him; 
What is meant by that seventh means is at large declared in my second Treatise. Matt. 28.18.  Nor may it be said to be given him as he is the second Elohim in the one Jehovah, simply considered, for so he is not Christ: But most properly it was given him of his Father, the first Elohim in the one Jehovah, as he was personally God-man, the seed of the Woman, the second Adam and seventh means to carry on his Father's final end; for which very end his Father gave him all power both in heaven and in earth.  
Secondly, the Extent of that power is over all flesh, which reacheth all humane Nature, none excepted; for by this power all mankind shall be either saved or damned, according to the tenor of the Gospel, as is at large proved in my second Treatise, Chap. 12. Not by any power from the Covenant of the first Adam, nor by that supposed Law of Works delivered by God to Moses; But all flesh, ever since the Fall, stands under the universal grace of God in Jesus Christ before faith; or else in the special grace of God through Jesus Christ after faith, as is proved at large in my two former Treatises.  
Thirdly, the End wherefore this power was given him is, That he should be the only dispenser of his Father's gift of Eternal life; wherefore he only reacheth this gift of Eternal life in the sacred Oracles of the Old and New Testament, by the hand of his Spirit in the Ministry, by the Apostles and others; for so only this Eternal life comes expressly to be known to man, that by belief he may receive the gift thereof, as in his very next words to his Father is employed, Vers. 3. This is life Eternal, that they may know thee the only true God, and Jesus Christ whom thou hast sent; For man is only capable of his deepest misery, or his highest felicity, by his knowable powers; that is, as he is a reasonable creature.  
Fourthly, the restraint or limitation to which this eternal life is bound, that is, not unto all, but unto some, to as many as thou hast given him, and no more, for that is employed; Now there are several sorts of men, which the Father hath given to Christ, and in several respects in order to his final end, but they may be all reduced to three heads:  
First, his Father gave him twelve men of all flesh, and no more, primarily to be his dispensers under himself of this gift of eternal life.  
Secondly, the Father gave him all right believers to be the mystical members of his body, and no more of all flesh, except all dying in infancy or the like, for all such are his mystical members, as is proved in my first Treatise, Pag. 36, 37.  
Thirdly, some part of all flesh as have Apostatised so far from this posture, as to become dead in sins and trespasses, are given to Christ that he may give them eternal life, and some of them are not, nor ever shall; and those that are given him, are given him some at one time, and some at another.  
And first concerning the twelve, they were not created by him as he was Christ, and therefore were given him of his Father, as is proved by his own words, Vers. 8. I have given them the words which thou gavest me. Vers. 11. Holy Father, keep through thine own name those that thou hast given me. Vers. 12. While I was with them in the World, I kept them in thy name, those that thou gavest me. Vers. 20. Neither pray I for these alone, but for them also which shall believe in me, through their word: Therefore it is clear, That these twelve Apostles were given him of his Father of all flesh, and no more, To be primarily under him, the dispensers of his word to destroy the works of the Devil, out of the minds of men.  
But I will propound four Queries, for the further clearing of this 17th Chapter of John, in which will fall the other two heads formerly mentioned.  
First Quere, How can those men which rightly believe, be one, even as Christ and his Father is one? I in them, they in me, That they may be made perfect in one, vers. 23.  
Answ. That which made God, and all humane nature two, (I mean not in Essence; for so they were never one, nor could, not never shall be;) But that which made God and man two, was man's error, or sin, And so in the fall, the Apostate Angels and man were totally one in wills and operations; And on the contrary, God and man were perfect in one, before the fall; because then, in relation to Gods will, man's will was created perfect, because he was created perfect in holiness and righteousness, and during that estate, were perfect in one; But seeing they were disjoined, and made two by the fall, now Christ by his word and spirit, doth make the will of God and man perfect in one, in the perfection of parts in this life; but the perfection of degrees is reserved for the life to come; and then the Father's will, Christ's will, and the will of the Saints shall be perfect in one, that is, the Father's final end to his own glory.  
This was Christ's glory he had with the Father, before the World was, Vers. 5. That God before the World was, did elect and ordain (as it were) that drop of humane Seed, to be in time assumed, and so to be personally God-man, that he might make God and man perfect in one; 
1 Pet. 1.20. Gen. 3.15.  or else, That the Apostate Angels, and all ungodly men, should be made one in misery to all eternity. And thus God's final end herein, is fully perfected upon all flesh, as to that Text, It shall bruise thy head.  
The second Quere is verse. 16. What meaneth our Lord by these words; They are not of the World, even as I am not of the World?  
Answ. As he was not of the World of men, which set down their content and happiness in this World's good; but he used it, as if he used it not. So the Apostles, and all right Belleevers, were of the same mind in some degree; and therefore he said, They are not of the World, as I am not of the World.  
Secondly, The Apostles and right Believers are not of the World, as Christ was not of the World, because they do receive, and obey the world of Christ, which the World does not; Christ perfectly, they imperfectly, but truly, Vers. 14. I gave them thy word, and the World hated them, because they are not of the World, as I am not of the World. And concerning the Apostles, he saith, Vers. 8. I gave them thy words which thou gavest me, and they have received them, and have known assuredly, that I came out from thee, and they have believed that thou didst send me.  
Again, The Apostles were not of the World, as he was not of the World, because he engaged himself in life and Doctrine, in opposition to the Apostate World, both men and Angels. And so in some degree did the Apostles and all Believers, and so they were not of the World, as he was not of the World; from this ground it is, that he said to his Father, I pray not for the World, that is for them, as to their course of life and conversation, but for them which thou hast given me out of the World, that is, Apostles and Believers, that thou wouldst keep them from the evil.  
The third Quere; What meaneth our Lord by these words; for their sakes, sanctify I myself, that they also may be sanctified through thy truth?  
Answ. He meaneth, that the Apostles should be sanctified by his word of truth, because by it he did sanctify himself to his work, as it respected his Father's final end. Therefore cursed be for ever that Doctrine of the sneaking Quakers, and our Familistical ranting Popelings, by whom the Apostate Angels endeavour to adulterate the most pure Oracles of God, the old and new Testaments.  
Secondly, Although he thus prays, that it might sanctify them in their work, as it had done him, yet we must note this by the way, he was not unholy before; for if we consider him as the second in the one Jehovah, so he was infinite in holiness, or personally God-man; for so he was perfectly holy, because that humane seed which was elect out of the fallen Mass, to be assumed in the course of nature, in the womb of the Virgin was totally separated from the least tincture of the nature of Devils, (sin I mean) because the Virgin was over-shadowed by the Holy Ghost, therefore that holy thing was called the Son of the most high, 
Luk. 1.35  that is, above all created natures, in a superlative degree.  
Quest. If you ask me, how could he be sanctified by the word of truth, who was so sanctified in his divine and humane nature?  
Answ. Very well, 
Heb. 5.8.  for as he did grow in stature and wisdom, so he learned obedience by the things he suffered, that is, 
Luk. 2.40, 52.  he did grow in degrees of heavenly wisdom, in the sacred Oracles of God, that is the old Testament, and also in the words which himself received from his Father, and gave them to his Apostles in the 8. v. of Jo: 17. which now to us is the new Testament, and as he did grow from Childhood to a youth, or young man, to a perfect man, he still kept close to his Father's words, from whence he was able to dispute with the Doctors at 12. years' age, & to dispute with the Devils, alleging, It is written, and custom makes another nature in good, 
Luk. 4.4.8.  as well as in evil; for we see by his sufferings, he learned obedi-ence, that is better and better.  
Object. If it be objected, Object. That if he were more perfect then formerly, consequently he was formerly less perfect, consequently, he sinned, because he fell short of his Fathers will.  
I answer, Answ. Not so, for his Father's Law requires man to love God, but with all his soul, and all his strength, and his Neighbour as himself; but no more than is proper to his kind: Therefore he sinned not. And for his divine nature, it being without limits in its Essence, is without Law in his operations.  
Again, he being not created, as was the first Adam, a perfect man at once; but being born of Woman, came to it by degrees, as is formerly proved, yet in every degree, he did (as himself saith) always those things that pleased his Father, 
Jo. 8.29.  therefore he sinned not. Again, Our Lord did not thus sanctify himself only to accomplish his Father's final end himself, but also for his Apostles sake; for saith he, for their sakes sanctify I myself, that is, to give them example, how to go on ministerially, in that which himself hath done fundamentally; whence in the 18th verse, he saith, As thou hast sent me into the World, even so I have sent them into the World; that is, to a World of Heathens, and to a world of proud formal professors, the Jews, his Elect Spouse; for he came to his own, and his own received him not. To this end he gave his Commandment to the Apostles, to go forth to the World, 
Jo. 1.11.  saying, Go ye therefore, and teach all Nations, baptising them in the name of the Father, and of the Son, and of the Holy Ghost, teaching them to observe whatsoever I have commanded you; and lo, I am with you always, that is, 
Mat. 19.28  by my spirit; for that is employed.  
Again, He sanctified himself for all believers, that he that sanctifieth, & they that are sanctified, may be one, not only in sufferings, but in holiness insome degree in this life, and to be perfect in one in the next, 
Heb. 2.11  as is proved; for he did know, as satins lies believed by our first Parents, & we in them, was und is the universal ground of all unholiness and ungodliness; so on the contrary, he did know that his Father's truth believed and obeyed, is the universal ground of all true holiness and godliness, and therefore prayed, sanctified them with the truth, thy word is truth; that is, the only & alone truth, so to do by the spirit of truth, which goes along with that word, which the world that lives in weakness knows not.  
Therefore O you friends of the Bridegroom, keep close to the pure truth of the Oracles of God, for the grounds of your Doctrines, expositions and applications, and be content with the simplicity thereof, and look not too much upon this, or that man's expositions, as to put too much stress upon any man's wit or learning; for their mistakes are numerous. But above all, keep to the four grounds manifested in the Oracles of God; for in themselves they are infallible:  
The first is, Man's pure naturals as he was created by God; for in holiness and righteousness created he him.  
The second ground is the Covenant of works between God and Adam, and these two States were distinct, and each did stand alone, before man's fall.  
The third ground is the fall of man.  
The fourth ground is the restauration of the whole Creation by Christ the second Adam.  
The which four grounds in some measure are opened in the four first Chapters of my first Treatise: upon which grounds that first Book, my second Book, and this third Book are built, by him who makes use of the foolish things of the World, 
1 Cor. 1.27.  to condemn the wise; and when you see a Bee work beyond his wit, then know there is a greater efficient than it.  
Again, The Father gave not only twelve men of all flesh to be Christ's Apostles, nor only all right believers of all flesh, to be his mystical members here; but if they continue to the end, to be triumphant in Heaven to eternity; But also he gave him some part of all flesh, which by Apostasy are become dead in sins and trespasses to that posture, in which once they might have received life: yet some of these men are given to him at one time, and yet given him at another; and some of them are denied him for ever; and these various respects are the grounds of our Saviour's words in these con verse, That he should give eternal life to as many as thou hast given him.  
Thus God denied the Gentiles to Christ, about 1800. years, being dead in sins and in trespasses, excepting some few as is proved in the 7th Chapter of my first Treatise, and denied them the residence of his Oracles, the said time for their Apostasy at Babel, until Christ was come in the flesh.  
Again, When Christ came in the flesh, 
Jo. 12.  God gave him many of those Gentiles, dead in sins, to hear the voice of the Son of God, and live in that posture in which they might receive eternal life: yet some are denied him to this day, and remain Heathens, and shall, till the fullness of the Gentiles come in; in the interim, many perish, because denied to Christ.  
Again, When God called us Gentiles to come to receive life in the said posture, or to be either, as is proved; for before there was no way but death to most men, yet at that time he denied the Jews to Christ, for crucifying the Lord of glory, and his blood is upon them; for to this day they remained dead in sins and trespasses; for in Holland, where the Gospel is preached, it is no Gospel to them, because God (as yet) denies them the spirit of faith, as he hath done these 1600. years, except it may be to some few.  
Again, Thus were some of those denied the gift of Faith, while our Lord lived amongst them, wherefore he said unto them, Ye are not my sheep; that is, although my Sheep as from Abraham's flesh, 
Jo. 1.16.25, 26.  yet not my Sheep, as in Abraham's spirit of faith.  
And although the whole body of that Church Elect, still stands cut off for their unbeleef, yet there will come a time, when they shall be given to Christ. The Apostle saith, Rom. 11. If the casting away of them be the reconciliation of the World, 
Rom. 11.8.12, 15, 16, 20, 25.  what shall the receiving be, but life from death?  
Now I come to the fourth Quere. How is it, that Rom. 5.18. The Text affirms, as by the offence of one Judgement came upon all men to condemnation; even so by the righteousness of one, the free gift came upon all men to justification of life? And yet this 17th of John restrains that gift of life but to some.  
I answer, That justification was universal to all mankind, and to all alike, and the extent of the imputation of that righteousness was to the whole Creation, from whence it was put into a posture of travail from that bondage of corruption, which it fell into by Adam, to be partakers of the glorious liberty of the Sons of God, and it traveleth until now, as saith the Text.  
Again, I answer, That the gift of eternal life in the 17th of John, is particular, and peculiar to him that receives that gift of righteousness by Faith, in two respects, which that universal justification was not.  
As first, He that receives this imputed gift of righteousness, God pardons that man's sins, although numerous against the mercy of God in Jesus Christ, which that universal justification did not; for it only pardoned the gift and punishment of Adam's one offence, once committed, to him and all his posterity, but it pardoned no more.  
Secondly, That man which by belief receives that imputed gift of righteousness, is possessed of eternal life, in this World; for the Text saith, he that believeth hath eternal life, which that universal justification did not give: it only gave right to eternal life, but no more.  
And the truth is, the Apostle in the fifth of the Romans, points out this particular justification, and that universal justification.  
The particular justification in these words; for if by one man's offence death reigned by one, much more they which receive abundance of grace, and of the gift of righteousness, shall reign in life, by one, Jesus Christ: But mark the Text; It refers this particular Justification only to Believers, that receive that gift of righteousness, Vers. 17. and in the 18. Verse, the Apostle lays down that universal Justification in these words: Therefore as by the offence of one, Judgement came upon all men to condemnation, even so by the righteousness of one, the free gift came upon all men to Justification of life.  
Obj. It will be objected, Object. our Lord saith, Father, I will that those which thou hast given me be with me, even where I am, that they may behold my glory which thou hast given me, for thou lovest me before the foundations of the world, Verse. 24. Therefore those that are given by the Father to Christ, cannot but be infallibly brought to behold that his glory to Eternity; For it is impossible but that Christ's prayer must be granted, because he always did that which was pleasing in his Father's sight.  
Answ. True it is, Answ. that Christ did always so, and therefore so in this prayer; and therefore it shall be granted: But the question in hand is not, whether his prayer shall be granted, but in what sense he prayed; for it cannot be in the sense alleged, because it is proved in this Chapter, that the Father gave him 12. men of all flesh, and yet one of them which his Father gave him, shall not behold that glory, because our Lord affirms, it had been good for him, he had never been born; and in this Chapter, he saith, one of them is lost, and became the son of perdition.  
Again, right believers of all flesh are given by the Father to Christ, to be his mystical members and himself to be head to that body, from which ground he made this prayer in behalf of them, that they might behold that his glory; but we must mark the reason and ground of his prayer, why his Father should grant it, In these words, Thou lovest me before the foundations of the world. And of his members he saith; Thou hast loved them as thou hast loved me. V 23. Now it is already proved in what sense our Lord himself was loved of his father before the world was, namely to be the seaventh means, or second Adam infailibly to accomplish his Father's final end; Therefore it necessarily follows, That all his members are loved with the same love as they adhere to Christ in respect of his Father's final end to his glory and not otherwise; This is expressed by our Lord himself, John 12.26. If any man serve me, let him follow me, for where I am, there shall also my servant be; If any man serve me, him will my Father love, otherwise not, for that is employed, because our Lord puts it upon if and if, If any man serve me etc. For if our Lord himself be loved unto the said respect of his Father's glory, as to be completed in his final end by him; Consequently this his prayer is according to that level and not otherwise, as plainly appears in the comparing the 26th Vers. of the 12. of John, with this 24th Vers. in the 17th of John; But what Gods final end is, here, I pass it over, because it is proved in the first and 12th Chapter, of my second Treatise.  
So much for the opening of the 17th Chapter of John; which proves, that the Saints perseverance hath no dependence upon the supposed personal Elections, which neither this Chapter nor any other doth own.   

CHAP. III. In which are opened several other Texts, to the purpose aforesaid.  
BEhold the days come, saith the Lord, 
Jer. 31.3.31, 22, 33  That I will make a new Covenant with the house of Israel, and with the house of Judah, Not according to the Covenant I made with their Fathers, etc. But this shall be the Covenant that I will make with the house of Israel, After those days, saith the Lord; I will put my Law in their inward parts, and write it in their hearts, etc. By that word, in those days is meant, as is expressed in the 17. Verse: There is hope in the latter end, saith Jehovah, that thy Children shall come to their own border, that is, their own Land, and return into that posture, wherein they may receive eternal life, as is employed in these words, I will write my Law in their hearts, further implying, that formerly they were dead in sins and trespasses. To the same purpose he saith, I will give them one heart and one way, that they may fear me for ever, for the good of them and their Children after them. 
Jer. 32.39, 40.  And I will make an everlasting Covenant with them, and I will not turn away from them, to do them good. In the next words, he shows wherein principally their good consists, I will put my fear in their hearts, that they shall never departed from me: only note this by the way, That this fearing of God for ever, and a Covenant that shall last for ever, and that they shall never departed from him, is in no sense spoken in reference to personal election, as the ground of the Saints perseverance in the grace of God, by Jesus Christ; for all this story points only at the Jews, Gods elect visible Church, and these words as to them imply two things;  
First, That God had formerly turned away from them, from doing of them good many years, yet he continued them to be, and so to be distinguished in all Ages, and Generations, as that they are known by the name of Jews, as Abraham's offspring, to this day.  
Secondly, These words further point out, That although they are now no visible Church of Christ, yet after their conversion into the said posture, they shall never totally departed from being Christ's visible Church, unto the World's end, as they have been many hundred years, and are at this day; and that is meant, when God saith, I will make an ever lasting Covenant with thee, as to the same effect in the 3. Verse, And in that he saith, 
Rom. 11.15.27. Heb. 8.8, 9, 10. Heb. 10.16, 17.  I will give them one heart, and one way, that they may fear me for ever: And to this point the Apostle speaks, Rom. 11.15, 27. and to the same purpose, Heb. 8.8, 9, 10. and Heb. 10.16, 17. So that it is clear, these Texts speak nothing to the maintenance of personal Election, as I said ●efore. Only I marvel, that so many godly learned men, should be so bold to infer from the Apostles words, 
Rom. 9.13.  Esau have I hated: That Esau was personally reprobated to eternity; for the Apostle doth only repeat a Record, as it is written by Malachy, and Malachy follows God, declaring his purpose to Rebecca, concerning those Children, That they were the Roots of two Nations, and he purposed the one Nation should be his visible Church, and the other (being the elder Brother) should not, that no flesh as flesh should glory in his sight; and in this sense he saith, Esau have I hated, as is formerly proved in this, and both my other Treatises.  
Again, For further clearing of the truth, against those threefold erroneous Elections, I will prove the original use of the word Elect, and in what sense that word is applied in the old and new Testament; For instance, many hundreds of years after Esau and Jacob were dead, came the burden of the word of Jehovah by Malachy, I have loved you, saith Jehovah; yet ye say, wherein hast thou loved us? was not Esau jacob's Brother, saith Jehovah? yet I loved Jacob, and hated Esau, and laid his Mountains, and his Heritage waste; And to jacob's Nation, Vers. 5. he saith, your eyes shall see, and you shall say, Jehovah will be magnified from the border of Israel. And to Israel's Nation Jsaiah applies the word Elect, which, as to them, 
Isa. 44.1, 2.  was the original use of this word: Yet hear now, O Jacob my Servant, and Israel whom I have Elect; Thus saith Jehovah, that made thee, and form thee from the womb, he will help thee; fear not, O Jacob my Servant, and thou righteous whom I have Elect. But thou Israel art my Servant, 
Isa. 41.8, 9  Jacob, whom I have Elect, the seed of Abraham my friend. And in the 9th Verse, Thou whom I have taken from the ends of the Earth, and called thee from the chief men thereof, and said unto thee, thou art my Servant, I have elected thee, and not cast thee away. From this ground our Saviour (speaking of the destruction of this visible Church Elect after his death, he concludes those days of vengeance shall be shortened: except those days should be shortened, there should be no flesh saved. 
Mat, 24.2. and from 15. to 22.  But for the Elects sake, those days shall be shortened; implying no flesh, otherwise of Abraham his friend, whould be reserved for a future call, to the said posture in which they might receive the gift of eternal life. 
Dan. 11.15. 1 King. 3.8.  So the Prophet saith, thy Servant is in the midst of thine Elect people, whom thou hast elected: likewise, O seed of Jacob his Servant, ye Children of Jacob his Elect ones: 
1 Chron. 16.13.  so that in the old Testament, we see the original of this word Elect, and the application of it, hath not the least sense to any personal Elections; but to a visible Church, or to its individual members under the same capacity.  
Secondly, It is applied to the same sense, and none other in the new Testament. To the visible Church of Colos. the Apostle saith, Put on therefore as the Elect of God, 
Col. 3.12. 1 Thes. 1.4.7.  bowels of mercy, etc. likewise to the visible Church he saith, knowing Brethren beloved, your election of God, for our Gospel came not unto you in word only, but also in power. Vers. 7. So that you were an example to all that believe in Macedonia and Accaia, that is, that believe according to the judgement of charity; for of such only the visible Churches under the Gospel were constituted, being admitted by Baptism. So Peter applies the word Elect, to the visible members of Christ, scattered throughout Pontus, Galatia, Asia, 
1 Pet. 1.1, 2.  and Bithynia, Elect according to the foreknowledge of God the Father, through sanctification of the spirit, unto obedience, etc.  
So Paul styleth the Gospel, whose most proper residence is in the visible Churches of Christ, and their believing there in the faith of God's Elect, Paul, 
Tit. 1.1.  a Servant of God, and a Servant of Jesus Christ, according to the Faith of God's Elect, and acknowledging of the truth which is after godliness: likewise saith Paul, I endure all things for the Elects sake, 
2 Tim. 2.2.10.  that they may also obtain the salvation which is in Christ Jesus, with eternal glory.  
Sometimes this word Elect is applied to particular members of the visible Church, 
2 Joh. 1.13.  the elder unto the Elect Lady and her Children, 
1 Joh. 1.13.  whom I love in the truth, the Children of thine Elect Sister great thee, Amen.  
Sometimes this word Elect is applied to the universal visible Church of Christ; but most particularly, to all right believers therein; And shall not God avenge his own Elect, 
Luk. 18.7.  which cry day and night unto him, though he bear long with them? I tell you, he will avenge them speedily; and so he did avenge divers times the visible Church of the Jews upon their Adversaries, as he now doth on the behalf of the Church of the Gentiles, against their enemies. And sometimes this word Elect is applied more close, as to the invisible members of Christ, which are those that purely worship him in spirit and in truth; And the Psalmist saith, Thou choosest to thyself the godly man; 
Psal. 4.  for these are such as are known to God only, and not to men infallibly: Hence saith the Apostle, the foundation of God standeth sure, the Lord knoweth those that are his infallibly (for that's employed.) 
2 Tim. 2.19.  To this point our Saviour speaks, Then shall he send his Angels, and gather together his Elect from the four winds, 
Mark 13.27. Mat. 24.31.  from the utmost part of Heaven; And he shall send his Angels with the great sound of Trumpet, and they shall gather together his Elect from the four winds, from one end of Heaven to the other. So that the scope of the new Testament concerning Election, runs according to the scope of the old; but neither speaks for the foresaid threefold erroneous elections.   

CHAP. IU. Answering some familistical Objections against the premises.  
FOr they deny all Elections and rejections of mankind, as well those that are true, as those that are false, both from several Texts which I have answered in my second Treatise, 
Eccles. 12.7.  and from Eccles. 12.7. the words are, Then shall the dust return to the Earth, as it was, and the spirit shall return to God that gave it; that is (say they) the body being returned to his dust, the spirit returns to God, to be essentially his nature; and therefore there shall be no individuals of men, to be saved or damned to eternity; for all shall be God.  
This Objection takes for granted, that to be a truth, Answ. 1 which is a lie, and impossible; for Psal. 147.5. The Text affirms, 
Psal. 147.5.  God is infinite, and the Heathen man could say, He is all Centre, and no circumference, and an infinite admits of no diminition, nor addition; for than it ceaseth to be infinite.  
Secondly, I answer; according to the being of a thing such is its operation: therefore if the spirit which is in man be infinite, let it produce suitable operations, and we'll believe it, as did our Lord that was personally God-man: yet the divine nature did not animate a humane body, as doth the soul and spirit of man (as these men dream;) and he did produce suitable actions, for he laid down his humane body in death, and took it up again: he walked on the waters with the sols of his feet, and in an instant turned water into wine, and gave the man sight that was born blind. And if they be God, why do they not cause the Sun to go back so many degrees as pleaseth them, and command the Seas and the winds to obey them; for Christ by his heavenly Doctrine, confirmed by numerous miracles, was mightily declared to be the Son of God: 
Rom. 1.4. 2 Tim. 3.12, 13.  but you are declared to be as you are (as saith the Apostle) that is, evil men and seducers shall wax worse and worse, deceiving and being deceived.  
Again I answer, 'Tis true, The spirit returneth to God who gave it; but it is one thing, that it returns to God, another thing, that it returns to be God, which is impossible, as is proved.  
But you will demand of me, in what sense, according to the Text, doth the spirit of man return to God that gave it?  
I answer negatively and affirmatively:  
Negatively thus; The Spirit is no nearer in its nature, to the nature of God, when it is out of the body, than when it is in the body; for both body and spirit do live, and move, and have their being in his essence, for the Text saith, 
Act. 17.28.  In him we live, and move, and have our being.  
Again I answer, As that being, which all created natures have, is bottomed in the being and essence of God, on which it depends, so as it cannot move the breadth of a hair, further or nearer, by its own local motion, nor by death, neither by annihilating itself: for even wicked men are so bottomed upon his being, that they may be, to be tormented to eternity, although they seek death, or annihilation, so saith the Text. They shall seek death, 
Rev. 6.  and shall not find it, and shall desire to die, and death shall fly from them: and the ground why he will thus continue men and Angels to eternity, is for his final ends sake, for which he made all, that they might be Vessels of honour, or dishonour, according to their works.  
Secondly, Affirmatively I answer, the spirit of man returns nearer to God, in its own apprehension of him when it is out, then when it was in the body, both of good and bad men: for while it is in the body, there are several mediums that do interpose its apprehensions of God: but when it hath left the body, these mediums do vanish, and therefore it hath then a more immediate apprehension of God.  
But you will ask me, what are these mediums?  
I answer, they are primarily three:  
The first is, its body of sense, in which it is involved, and the spirit while it lives in it, receives all objects by its five senses, as doth a Bruit.  
The second medium, is the frame of this inferior World, it being also but an object of sense; but being out of the body, this also vanisheth, as to the reasonable soul, for then the spirit of man seethe by its own light, a light suitable to its own nature: but what it is we know not; for although the light and darkness of this World is light and darkness to our sense, yet to God they are neither; for darkness and light are both alike to thee, saith the Psalmist: 
Psal. 139.11, 12.  so is it to the spirits of all good and bad men and Angels, being the next created nature to the uncreate nature of God.  
How, Quest. and by what light doth God see and perceive thing?  
I answer, by his own light. If you ask me what that light is, I answer, it is his Essence. And if you ask me what his Essence is, I answer, none, but himself can tell; no created nature, either of men or Angels.  
The Text saith, God is light, and in him is no darkness at all, who only hath immortality, and dwelleth in that light which no man can approach unto, 
1 Joh. 1.5. 1 Tim. 6.16.  whom no man hath seen, nor can see, To whom be honour and power everlastingly, Amen.  
But it will be objected, the Text saith, 
1 Joh. 3.2.  we shall know him as he is: As it is in the Text, it is true, that is, when Christ who is God-man shall appear, we shall see him as he is, and every man that hath this hope in him, purifieth himself, even as he is pure; and thus we shall know him as he is, that is, as he shall be pleased to manifest himself according to our measure or capacity; the which manifestations are three, the Scripture speaks of no more.  
Quest. What is the first?  
It is this inferior World, Answ. as travelling by the force of Christ's imputed righteousness (as is proved) whence it is, That his tender mercies are over all his works. 
Psal. 147.6.  From this ground ariseth his kindness to the just and unjust, 
Mat. 5.45. Acts 17.27.  that they should seek the Lord, if happily they might feel after him, and find him, though he be not far from every one of us, and this is the first manifestation.  
Quest. What's the second?  
Answ. His sacred Oracles, the old and new Testament, a far more near and clear manifestation of God, yet this is dark, 
1 Cor. 13.12.  and through a glass in comparison of the third.  
What's the third manifestation? Quest.  
It is the Heaven of Heavens, Answ. a place purposely created by God the most immediate expressions of himself, in most splendide lustre of divine glory, that Angels or man made perfect in a spirituallized body, can be capable of in their ultimate comprehensions: I say, a place created, because whatsoever is a Creature, is limited in its Essence, and therefore confinable to place, and this is according to our measure; for no Creature is able to behold the naked Essence of the infinite Jehovah, wherein our comprehensions would be confounded or swallowed up; for it is only proper to his infinite Essence, to be without circumference. Hence we may observe, the silly and shallow seducements of these worms, I mean, the Familistical crew, who dreamingly think that they are he.  
But you will ask this Question, Quest. How the infinite Essence of God can be both out and in the natures, motions and lives of persons and things, and not He to be their Essence, nor they his by mixture of natures?  
That in regard the Text affirms, That in him, we live, Answ. move, and have our being, it is unquestionably true in itself, he being infinite, and the word him points out he, as not we; and the word we, points out we as not he; and it is one thing that it is so, and another thing for men and Angels, piercingly to know the manner how it is; for although the Angels know it much more than we can, that are in an Elementary body of sense and sin, yet there is such a disproportion betwixt a finite and an infinite, that they can never reach the manner how. That secret efflux by which the Divine nature continues the being of Creatures in himself, that they can never reach, it being so immediate, and they know not how themselves live and move; for they cannot know beyond their created measure received from their maker. But as for us, we must believe it, because the Text saith it, and there rest: and as for the manner how, it is only known to God himself; for the truth is, we know little or nothing; we know not the manner how a pile of grass groweth, or how one hair of our head, nor the manner how our stature is increased; for it is one thing to know we are increased, and another thing to know the manner how: in which we can do no more than the Mother knows how the bones of her Infant grows in her womb, or whether it be male or female, till it be born. And the Text saith, Lo, these are parts of his ways, but how little a part is heard of him; 
Job 26.14. Eccles. 11.5.  as thou knowest not what is the way of the spirit, nor how the bones do grow in the womb of her which is with Child: even so thou knowest not the works of God which maketh all.  
Again, The spirit of man returns to God who gave it, that is, for an enjoyment of his presence and love, which is better than life: thus the Apostate Angels went out from God, 
Psal. 63.3.  for they left their own habitation and were puffed up, they did aspire to be God himself, as did we in our first Parents, to be as Gods: and thus do the Familistical Quakers, and fall into the condemnation of the Devil, but the spirit of man may return to God that gave it. 
Jud. v. 6. 1 Tim. 3.6.  As the spirit of right believers do, and enjoy his love, which is better than life: but this is not the returning to God meant in the Text.  
In your second Treatise, Object. and in this it is affirmed, that whatsoever is in God, is he: therefore that potency, and radical virtue which you say was in God himself, out of which he produced all Creatures, consequently that virtue and all Creatures are as God himself, especially the spirit of man is Gods own Essence, and shall (as the Familists say) return into the same Essence, consequently there shall remain no individuals existently to be damned, or saved in bliss or torments to eternity.  
This conclusion thus drawn from the premises, Answ. arises from their ignorance of two things: the one is, not knowing or believing the Scriptures; for if the Scriptures were known and believed, this Objection would have died in its conception, and never come to its birth, because it positively denies what the Scripiture affirms, that is, God's final end, for which he made both men and Angels, and all things subservient to them and their use; And in this end, the whole Ocean of all his glory terminates; consequently denies Angels and Spirits, and the Resurrection, as did the Sadduces: but to those seduced spirits, our Lord answered, and said unto them, Ye do err, not knowing the Scriptures. And this error is the first ground upon which this Objection is built: But our Lord stayed not there, but said, neither do ye know the power of God, 
Mat. 22.29. Act. 23.8.  that is, not knowing or believing his infiniteness, and the Text affirms he is infinite: therefore your ignorance of this is a second ground of your objection: And you measure him by your reason, or your reasoning, which is as if you would empty the Ocean into an Egg-she: therefore you cannto but err. And for further explanation, how God's potency and virtue which was essentially in himself, and spirited out of himself by Creation, yet is not now himself, I refer the Reader to my second Treatise, pag. 104, 105, 106.  
But secondly I answer, that all Creatures in Heaven and in Earth, principally men and Angels are but a remote shadow of his being, and not his being which is the fountain of life; for they are all but mere dependants upon his Essence, as Job affirms of the Earth. It hangs by nothing, that is, no created thing but dependent upon him, as an accident to a substance: as for example, witheness upon a wall depends on the wall, yet the wall was a wall before, and will be when that whiteness shall be washed off: so God was before all things were created in its dependence upon him.  
And he will be the same, though he should please to wash away the whole Creation by an annihilation; but for his final ends sake, he will never do this, as is proved: And thou O man, who thus disputest to be he, art but a remote shadow of him, and canst thou imagine the shadow of thy body to be thee, or to comprehend what thou art? much less art thou he, or ever wilt be, nor able to comprehend him. But do thou dispute, and believe thine own dispute, 
2 Chron. 20.20.  And I will believe the Lord and his Prophets, so shall I surely prosper but he that will not so believe shall be damned. 
Mark 16.16.  And in that word he points at thee, if thou repent not; for the wanton despising, and such disputing out thy precious time against God's long patience, which (as by a hand of mercy) would lead thee to return unto himself, to be happy for ever; for at the end of our lives, when the dust returns to the Earth as it was, the spirit shall return to God that gave it, and can do no other; for than it will be stripped of all those mediums which did interpose its naked approach to God in its apprehension, and shall see itself returned to the alone disposing of God; and this is the meaning of the Text, and the spirit shall return to God that gave it; that is, to be sent to its place of weal or woe, 
Luk. 12. ●7.  according to his works, as is figuratively laid down between Dives and Lazrus. So much for answer to the blasphemous abuse of this Text.   

CHAP. V In which is further amplified, the Errors of the Familists and four Quere's answered, as to the point of Election.  
ANd in the first place, take notice from what ground these men deny the sacred Oracles of God, and prayer to him as our heavenly Father, and all Ordinances as tending to man's salvation, that is, from the same ground that the Angels fell, which is, that they abode not in the truth of God, and from the same ground that we in our first Parents fell, believing not his word of truth. So this sort of men forsake the truth and believe a lie, that is a fancy, which they name a light within them, and the divine nature and Christ, they call their light by the name of Christ. But what saith our Lord to these men? 
Joh. 8.44.  Ye are of your Father the Devil, and the lusts of your Father ye will do; and concludes, he is a liar, and the Father of lies.  
But you will say, your own grounds imply, Object. you need not pray, as it is in that which you call the Lords Prayer, your Father in Heaven, because you affirm, you are in his Essence, and cannot be out of it. Then if he be so near you, what need you pray to him at all? much less as in Heaven a great way off?  
Though it be true, that he is so near us, Answ. yet that is false which you infer form thence, That we need not pray; for we need to pray, because of the foresaid mediums between our spirit and he, and it is formerly proved, those mediums are three;  
That is, this World being but an object of sense, and the body of man being but a sensitive thing, and the spirit of itself involed in a body of sin, and of errors and mistakes,  
Therefore although he be so near, we have great cause to pray unto him, to manifest himself unto our spirits, as did he, that said, Lord I believe, help my unbeleef.  
Again I answer, The nature of sin in our mind, carries in it enmity to God, and therefore our mind being conscious to our sin, in our apprehensions keeps at a distance from him: therefore (as near as he is unto us) we had need to pray unto him, to show himself to us; for it is one thing that he is so near, and another thing to believe that he is so near; as for example, If a man be as near to one that is blind, as possible may be, if he neither feel him nor hear him, he is to him as if he were 1000 miles off; and this is our case, by reason of these three mediums before specified: therefore we have need to pray to God to draw near to us, not in his Essence, for nearer he cannot be, but in the manifestation of his mercy and goodness he may.  
Again, Our Lord taught us to pray to our Father, as in Heaven, because it is the ultimate manifestation of his transcendent glory, that Men and Angels can be capable of, and a place created purposely for that end, in which we shall centre in him to all eternity: therefore we begin our Lord's Prayer with Our Father which art in Heaven, and conclude it with Thine is the Kingdom, power and glory.  
Again, Because it is Jehovah that makes a barren Wilderness fruitful, and a fruitful Land barren, therefore he (being so near us) we may the rather pray, Give us this day our daily bread, that is, a competent maintenance for us and ours, during this life, which is our day.  
Again, Because the Apostate Angels do multiply and advance their Kingdom of darkness, by men's believing lies, and lying vanities, so forsaking their own mercies, and principally this Familistical Crew, seemingly Angels of light to deceive: therefore in regard God is so near unto us, I say we may the rather pray, Let thy Kingdom come, and will be done, by removing those numerous errors and blasphemies, which 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 near unto us, we may the rather pray him to purify our hearts, that we may by a simplified belief see where we are, even in himself.  
Again, In regard Jehovah is so near 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 near us.  
From this ground, that Jehovah is so near, did arise that singular moderation in Moses, as to this sensitives World's glory; 
Heb. 11.24.27.  for he refused to be called the Son of the King's 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 four Quere's.  
Was not Election out of the fallen Mass, 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 appears by their struggling 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 only the Root materially, but not formally, for the formal cause why all mankind might transgress in that one offence, was God's 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 Mass.  
If the whole Mass were elected, Quere. 2 than 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, than 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, etc. 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, cross 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 magnify God's 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 God's gift, through Christ's imputed righteousness; for the whole needed not the Physician, but the sick, and he came not to call the righteous, but sinners to repentance: therefore all those that fancy 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 joined 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 joint condemnation with the Devils in torment, and reprobation to eternity. So as for Adam's 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 Mass?  
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 believers 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 Mass, 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 man's faith and works; but he considered man in the fallen Mass, 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, in a twofold respect, that is, restrictively and universally: restrictively thus, He chose us believers among men, which receive his gift of righteousness into the possession of eternal life in this World, and to the adoption of Sons; for (as the Text saith) God elected to himself a godly man, so it also saith, 
Psal. 4.3. Joh. 1.1 2.  He that believeth hath eternal life. And to as many as believed in his name, he gave prerogative to be called the Sons of God, that is, by adoption; And thus the word chose us restrictively considered, is only believers, as were they to whom this Epistle was written.  
Secondly, This word, He chose us, is to be understood universally of humane nature, as such in opposition to the nature of fallen Angels, and so it comprehends all in the fallen Mass, as unholy, and under blame, and not loved, save in the seed of the woman. And thus in after times, when man did universally apostate into perdition with the Apostate Angels, then, as a continued act of this universal Election, and as a continued act of the Apostate Angel's rejection, he taketh hold on mankind, to stay him from sinking, but left the Angels still to sink; And hence it is, the Text saith, That he in no ways taketh hold of the nature of Angels, but of the Seed of Abraham he taketh hold, that is, in electing a visible Church of humane nature, as such, in the loins of Jacob in his Mother's womb. This point is further amplified in my second Treatise, page 24, 25, 26, 27. Now the rule of truth leads me to two conclusions from the premises.  
First, To give a right judgement of the supposed Elections, 
Nota.  that is, being simply considered in themselves, they are neither more nor less than three lies, because the truth of God owns none of the three, neither ought we.  
Secondly, To give a right judgement of the godly learned, touching this controversy, that in them it is an error of love, as to God's glory, and not that they love to err, they being at the least friends of the Bridegroom.  
But if you say unto me (as it hath been said by some) that I may err, Quest. in understanding the Scriptures, as well as others, especially being illiterate.  
1. True it is, Answ. I am illiterate, and he that thinks he can so speak or write, that he cannot err, he errs in so thinking of himself.  
2. Secondly I answer, If I or any man else keep close to the simplicity of the sacred Scriptures in their drift or scope (according to mine or his Talon,) Than God's spirit will keep me, or any man else to his truth, and so from error, as he saith unto the Church of Philadelphia, Because thou hast kept the word of my patience, 
Rev. 3.10  I also will keep thee from the hour of temptation. And as before, so I say again, when you see a Bee work beyond its wit, then know, there is a greater efficient than it.   

CHAP. VI In which is begun the second general point, that is, in what sense the Scripture speaks, the Saints perseverance in the grace of God by Jesus Christ.  
THis point falls asunder into two general parts, the one remote, and less proper, serving only for introduction: the second is the very point itself.  
The first is no more but this, how a man may attain to, or become a Saint? one means remote is, the Universal Election before spoken of; for until then it was as possible for the Devil to become a Saint, as any Son of Adam.  
Another remote means, is the taking away of the guilt and punishment of Adam's one offence, from the whole Creation in general, and from man in particular, by the universal imputation of the righteousness of Christ the second Adam; for till then, the damned in Hell were as capable to be Saints as any Son of Adam.  
A third remote means is, That in regard man totally lost all righteousness and holiness in that fall, therefore if God had not written his Law in the mind of man by the spirit of Christ, from whence man by nature does the things contained in the Law, or Oracles of God, man had been utterly uncapable ever to become a Saint.  
A fourth remote means is this, 
Rom. 2.  To become a Saint, man must do as did those heathens, Rom. 2. they having not the Law or Oracles of God resident with them? Quest. what did they or what could they do that knew not Christ, the Text answers, they did by a patiented continuance in well doing, seek glory, honour, Immortality and eternal life, that is, implicitly and virtually, they came towards Christ whom they knew not, for they could not know him expressly, having not the Oracles of God.  
Then what could those Heathens find, Quest. though they did so seek, certainly they did find, for Christ hath promised, those that seek shall find.  
But what did those Heathens find? Answ.  
Two things which made good the promise of Christ unto them. Quest.  
The first was Circumcision, Answ. which was by nature, Rom. 2.26. By nature, that is, by the force of the Law, written in their nature, and the voice of God in Christ, speaking kindly to man in the whole frame of nature, from whence they became Saints, Vers. 29. that is, they were holy; for saith the Text, their Circumcision is that of the heart in the spirit, not in the letter, whose praise is not of men but of God.  
But doth the Text affirm, Quest. that these Heathens were saved?  
Yes, Answ. As certainly as were the Jews; for God would render unto every man according to his deeds; to them, who by a patiented continuance in well doing, seek glory and honour, immortality, eternal life, to the Jew first, 
Rom. 2.6, 7. from 10. to 15.  and also to the Gentile; for there is no respect of persons with God.  
What can men that live within the sound of the Gospel, Quest. do more to become Saints, than they that never heard the Gospel preached.  
They that are under the Gospel may do more than the other, Ansoe. because the difference is much; for the things that they seek, which are under the Gospel, are much more clearly manifested: therefore God will much more circumcise their hearts, as he did Lydia's, opening her understanding to what Paul preached; and as to Paul himself seeking immortality, and eternal life in a patiented well doing; for he saith, he lived unblameable, that is, in the truth of God, though through ignorance he persecuted that truth under the notion of error; but saith he, I did it ignorantly, and therefore obtained mercy. Thus the young man in the Gospel, by a patiented continuance in well doing, did seek to Christ, saying, Good Master, what shall I do to obtain eternal life; and he answered to what our Lord said, All this have I done from my youth: but mark what entertainment our Lord gave him in two particulars; first, he looked on him, that is, seriously, and loved him, saith the Text. Secondly, He put him upon this, that it was not in the power of his own seeking, to find 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 blow 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. coming 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 believers he doth, because it lies in the nature of the thing, that is, of right belief to possess itself of eternal life, in receiving Christ's righteousness, as the eye possesses itself 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. etc. die before faith? shall these men's case be no better than those that sit down contented in this World's good, and seek no further, nor no better than men openly profane?  
The Universal Justification; Answ. it did not only pardon Adam's sin to all men, but also gives every man a right to eternal life, and no man can lose that right, but by refusing to come to Christ, which those that so seek, as is described, do not, therefore they lose not their right.  
It may be objected, Object. that they dying without possession of it by faith, do lose 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 Adam's 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 bind man's 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 believer 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 Christ's righteousness, in which he is the light of life to man? or is it the dark body of his own faith or belief?   

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 described, 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 believeth 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 God's merciful acceptance of a believers 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, etc. and these men are called new Creatures, and none else.  
If you ask me, Quest. why I distinguish between right believers, and true believers? I answer, An ungodly may believe truly, but never rightly, in order to his own eternal life. So Balaam believed 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 leapt over a sanctified life, 
Epist. Judas 11.  only 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 believe the Oracles of God, delivered them by Moses, to be the word of God: but they did not believe rightly for if so, they would have embraced the Lord of glory, and never embrued their hands in his blood: therefore I distinguish between right believers, and true believers; so now I come to the point;  
The Saint's 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 Christ's 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 loins of your minds, 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 yourselves in obeying the truth through the spirit unto unfeigned 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 Christ's 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 immovably according as his divine power hath given unto us all things that pertain to life and Godliness: thereupon he enforces the exhortation; Giving all diligence, add 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 sure. Vers. 11. whereupon he draws up a peremptory conclusion, If you do these things ye shall never fall, that is, neither totally nor finally, from the grace of God in Jesus Christ. Thus our Lord himself to his eleven Apostles, excluding Judas, saith, If ye know these things, happy are, ye if ye do them, I speak not of you all, I know whom I have chosen; for he chooseth to himself a godly man, his mystical member.  
A second ground of the Saints perseverance is this, 
Psal. 4.3.  the seed of God's word, by the hand of his spirit sown in their hearts, being born again, not of a corruptible seed, but of immortal by the word of God, which liveth and abideth for ever, Vers. 23, 25. The word of the Lord endureth for ever. And this is the word which by the Gospel is preached unto you, and the ground why the word is immortal to the mind of believers is this, that although the word as printed or preached by the Tongue of man to man, be no more but a humane expression, or dead letter, yet the thing therein contained, is to man the unchangeable mind of Jehovah, and he will make it good upon them, according to the tenor of the Gospel, for the works which they have done in the body, whether they be good or evil to eternity. And thus the word of God is a seed that perisheth not, but is immortal in both respects; for it is in this case (in some sort) as it is with seed in nature's production of bodies, which in one respect; is perishable; for all humane bodies return to the dust; and in another respect, it is not perishable, for that seed hath continued its kind from the Creation, and so shall to the world's end, because the seed carrieth in it a spirit of life virtually. To this alludes Peter, calling God's word an immortal seed; and hence saith our Saviour, The words that I speak unto you are spirit and life. 
Joh. 6.55, 63.  It is the spirit that quickeneth, the flesh profiteth nothing. And as it is in the natural seed, so it is in the spiritual seed in some sort: if it be not sown, or do not fall in a right place, or on a proper subject, it looseth its natural force or life to produce its effect: so is it in this case, as to the perseverance of the Saints, never totally, nor finally to fall away; for although by their inherent righteousness (or circumcision of the heart) the spirit of Christ hath made their minds a fit subject to receive that seed, 
Gal. 5. 2 Cor. 2.14, 15, 16.  and so to grow: yet if the Saints afterwards do quench the spirits force, not as to itself, but as to them in their perseverance; for in the mind of a wicked man, the seed of God's word hath its force as to its self; but it hath not its force, as to that man's happiness. Hence it is, that the word is a sweet favour unto God, in them that perish, in the demonstration of his merciful justice to eternity, for all are damned by the tenor of the Gospel. And that the seed of God's word doth thus take various effects, according to the minds of men in which it falls, is affirmed by our Lord himself, in his exposition of the parable of the seed; for when he hath said, the seed is the word of God, thereupon he explains its various effects in the minds of good and bad men, and thereupon, to his Apostles he saith, 
Luk. 8. from 4. to 18.  Take heed therefore how you hear.  
But if it be objected, Quest. That this is no general Rule because unto some it was given to understand the mysteries of the Kingdom, Vers. 10. to others not.  
It is a general Rule ordinarily, Answ. and the seed of God's word doth take effect, according to the subject it falls into, according as they do improve their Talon, either to come to Christ before faith, as is described, or after faith, as you have it here. Our Lord saith unto such, as well as unto others, Take heed how you hear; and this is a general rule, except in cases extraordinary, such is that in the 10. Verse, Unto you it is given to understand the mysteries of the Kingdom, etc. And thus our Lord when he ascended, he gave gifts unto men, some to be Apostles, etc. Not for their own sake, but for the sake of his Father's final end to his glory, in carrying on the aforesaid particular branch against the design of the Apostate Angels, what this particular branch is, is amplified in my second Treatise; and therefore it was given to the Apostles, but not to others, to understand the mysteries of the Kingdom, clearly and infallibly; and it is clear, that this is meant by the Apostles; for the first verse of the Chapter saith, the twelve were with him, and in the 9th Verse, they put a question, which drew this answer from him in the 10. Verse, therefore this makes nothing against the aforesaid ordinary rule.  
Here we must remember two things, as to the perseverance of the Saints, to the foresaid stability, that is, they stand in relation to a twofold contingency, until they have arrived to that stability, not to fall; the first is, the tenor of the Gospel, the rule of mercy and justice, according to which, if they do not exercise their graces, they may fall away totally; but if they do, they may go on from strength to strength in Zion, or be established as is proved; And this is the first contingency. And the ground why the Lord in this case hath put all mankind and the Saints thus upon contingency is, it suits with his final end, for which he made both men and Angels, as formerly is proved.  
The second Contingency is, the natural liberty of the will, purposely so created by God, and that also with respect to his final end: so any man, let him be what he will, or can be (Christ excepted) or any Saint, not yet attained to that stability, may be a Vessel of honour, or dishonour to eternity.  
But to clear this point concerning the will of man, we must always consider it under three distinctions.  
The first is its natural liberty, and that is, it chooseth or refuseth all Objects, or things presented to it, as it likes, or dislikes them, and this remains in good and bad men on Earth, and also in Heaven and in Hell, because it is the very nature of the reasonable soul.  
The second distinction is, the natural property of man's will, which is this, to look to good, either as it appears good, or as it is indeed the very true good. And as the eye doth naturally follow light, so this natural property of man's will doth follow good, according as it apprehends it to be so. This also is natural to the very essence of the soul, and neither of these can be lost, but by annihilation of the reasonable soul, which God will never annihilate, because it will make void his final end: therefore neither of these were lost in Adam's fall.  
The third distinction is, as concerning the freedom of the will to righteousness, that is, rightly to choose God's word, and God himself as his chiefest good, and rightly to refuse whatsoever is contrary to this.  
Man in the fall lost all this totally, and whatsoever else did tend to blessedness; for although God created his nature in righteousness and holiness, yet holiness and righteousness was not his nature; for if it had been so, it could not have been lost in the fall; for the being of the Creature depended not upon the standing or falling of Adam, but upon the Essence of God only. Now that which did depend upon his standing or falling, was every thing that any way tended to his happiness, and nothing else: therefore the Lord Jesus Christ, by all his works, does no way extend to the being, but to the blessednese of the Creatures; wherefore if man would have blessedness, he must look only to Christ, and keep to his rules; for he is the Author of eternal salvation, to all that obey him, otherwise not, for that's employed.  
If it be objected, Object. that consequently it follows, that the salvation of the Saints is altogether uncertain, and so there is a possibility, that none shall be saved.  
'Tis true, Answ. there is such a possibility in the nature of the two foresaid Contingencies; as also in the nature of original sin, to bias the will to evil; and in these three respects, it is possible that all the Saints may fail of salvation: yet notwithstanding, the Contingencies pronounced by the tenor of the Gospel, that is, He that believes, and continues to the end shall be saved, that's employed, if not, shall be damned. And notwithstanding the wills natural liberty, or the wills being thus biased by original sin, yet it is far more possible for all the Saints to be saved, than it is possible for them to be damned; for the Gospel-tenor pronounces salvation to believers, and they are by faith possessed of the chiefest good: therefore the wills natural liberty hath more reason to keep to the highest good, which it hath possession of, because it is suitable to the natural property of the will to follow good, as the eye to follow light: therefore much more this true good of which it is possessed before any other seeming good. And whereas the will is biased by original sin to evil, the will in the Saints is much more biased according to the degrees of their graces, to that which is good by Regeneration, because Regeneration in the nature of it, contains (virtually at least) the spirit of love, of power, and a sound mind: therefore it is more possible, that all the Saints shall be saved, than any of them should fail of salvation, by the three Contingencies aforesaid.  
If it be objected, Object. That Satan's temptations and the World's allurements, do forcibly draw out original sin, to a custom in actual sin; and so it is likewise possible, that the Saints may fall totally from good to evil.  
If they exercise that degree of their spirit of love, Answ. of power, and a sound mind, than they shall find, that he that is in them, is stronger than a world of Devils, and wicked men, and their own corruptions, to carry them on from strength to strength in Zion, to that stability as never to fall, as is formerly proved.  
If it be objected, Object. The Saints through negligence in exercise of their graces, may lose their first love, and make shipwreck of that faith and conscience that was once good, and so may fall totally away.  
In this case there is far more danger, Answ. then in the former contingencies, except they return in time; but if they do timely return, although their strength be brought very low and weak, yet if they do return in that small strength which remains, they may be saved for two reasons,  
First, Because, than God will pardon their sin; for to the Saints it is, that the Text saith, If any man sin, we have an advocate with the Father, Jesus Christ, the righteous, who is the propitiation for our sins, etc.  
Secondly, If they return in time, in that small strength which remains, Christ by his spirit will assist and comfort them in that return, if their strength be but as a bruised Reed, or smoking Flax; for to such he saith, Come unto me all ye that are weary and heavy laden, and I will refresh you.  
Thus he did to David and Peter, and so he will to any other; for he is the same God to the Saints which suffer shipwreck by their own negligence, now, as then.  
But they must thus come and return, which is repentance; for God forceth, or compelleth the will of no man, for than man's will is no will, no more than he doth make a man to be man, without a reasonable soul, for so he is no man.  
Again I answer, If the Saints do give diligence, and shake off negligence, adding to their faith virtue, as is described, than God will make his word of an immortal force, by the power of Christ's spirit, and keep them through faith unto salvation, and establish them as Mount Zion, that shall never be moved: therefore it is far more possible, that all the Saints may be saved, then to fail of salvation.  
Now the ground of the point is this, To the Saints that so exercise as a reward of their works, and labour of love through divers temptations, God will habitually manifest himself virtually to the will, which will draw the will habitually, and hold it to himself, virtually at least, and on this particular, depends their stability: But what this manifestation is, shall be proved in the next Chapter.   

CHAP. VIII. In which is proved, what is that manifestation that so draws the will, to keep to God, virtually at the least.  
FIrst, It is written, Luke 24. 
Luk. 24.13.  Our Lord appeared to the eleven Apostles, and the two men that went to Emmaus, and opened to them the Oracles of God, which spoke of himself. Ver. 44. And the Text saith, Then he opened their understanding, that they might understand the Scriptures, that is, more clearly, the mystery of his sufferings and Resurrection. Verses 45, 46, 47. This further clearing of the understanding in the Saints, in order to their perseverance, and to the Apostles, in order to their Ministry, contains in it two things; The one is right information to the understanding of the word of God, as here we see Christ to these two men, informs them of his sufferings and Resurrection. The other is, He illuminates their minds by his spirit, to a more right understanding of his word; and so this illumination adds more light to the understanding of the truth of God in his holy Oracles, and so the will is rightly drawn to God: for as sin and error shuts up the understanding and will of the Saints, hindering their perseverance: so this information and illumination carries them on to the said stability: for the understanding, from the force of this illumination and information, brings God in Christ to the will, as its chiefest 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 Commandments 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 myself to him, that is, virtually and habitually to keep his mind to Christ, 
Rev. 3.10  Rev. 3.10. Because thou hast kept the word of my patience, I will also keep thee in the hour of temptation, etc. likewise 1 Thes. 5.14. to Vers. 24. The Apostle having laid down many particulars, concludes upon the Saint's 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 minds to Chr●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 pass, 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 man's body cannot apprehend his reasonable soul, although it animates it: neither does the reasonable soul apprehend the nature and excellency of Angels, much less 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 weal 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 choice 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 men's workings with such special reference to the will, is not only that the will hath the immediate production of, and enforceth all actions: but also the striving of the spirit of Christ to assist the wills of the Saints more eminently, than 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 seven 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, only 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 expressly 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 man's sake, rejoice 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 employed: 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 glorify 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 yourselves, Vers. 2. And if thy Brother trespass against thee, rebuke him, and if he repent, forgive him, and so to seventy times seven. Vers. 3, 4. whereupon they said, 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 , 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 thyself, and serve me till I have eaten and drunken, and afterwards thou shalt eat and drink? doth he thank that Servant, because he did the things commanded him? I trow not. And to the Saints he saith likewise, ye when ye shall have done all those things which are commanded you, say, we are unprofitable Servants, etc. 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 ways, 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 man's 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 intent, that their sufferings and works should be the efficient cause to procure that weight of glory, man being in his best estate, merely 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 minds the more upon that glory to come, and the less upon this world's 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 only, which is extended, not only 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 only 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 only. The first righteousness is wrought by Christ only 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 Christ's person, only his spirit doth assist them rightly to operate but the operation is their own, as proceeding from their own counsel, and voluntary choice, 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: 
Ph●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 God's 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 belief, is possessed of that gift of imputed righteousness, in which is contained pardon of sin, and eternal life only: 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 believers, 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 itself, to enlighten the body; but he attributes that to the eye, which is only 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 near 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 Christ's righteousness, as to justification, is the safest way, as is affirmed by Divines: And the truth is, that right aspect of Christ's imputed righteousness, which he laboured to make void in those dark times: It may be, that implicit Aspect might stand him in as much stead to pardon of his sin and salvation, as but a glimpse of the Brazen Serpent, to the salvation of man's 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 man's belief 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 itself, 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 grows up with the rest: Hence saith James, thou seest that Faith was the helper of Abraham's 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 rejoiced. Thus Christ is the Author of eternal salvation, to all that obey him, otherwise not; for that is employed, as to those professors in whom Faith died, mentioned by James. 
Jam. 2.22.   
If it be objected, what I affirm in my first Book, Object. pag. 55. That Christ is the Author 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 die under a relapse, Answ. or back-sliding condition: yet if any seed of God's word sown by the hand of Christ's spirit, remain in any degree of inherent righteousness, though never so small, then there is in them a virtual tendency by faith, to Christ's imputed righteousness, as to the brazen Serpent, the smallest tendency of sight that beheld it, saved that man's body from death: so that virtual tendency to Christ's 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 Solomon and Eli, and those Corinthians which Christ struck with death; yet as for Moses, although he died under a Cloud, yet he died not as a barren and fruitless Christian; but being filled with the fruits of righteousness, although he disobeyed Christ eminently in one particular of unbelief, for which Christ slew him, his Carcase 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 Author 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 mind, and they that obey him least, according to their measure, he manifests himself least to their secret minds; for only the pure in mind see God: therefore the more purity of spirit, the more sight of God, and the less, the less; for the sanctified mind of the Saints, is the only Temple of the Holy Ghost, and not the Saints persons, as personally elected; for as personally elected, Christ's humane body and soul was only the Temple of the holy Ghost, as formerly is proved, and therefore it is said, the Godhead dwelled bodily in that person, or humane body, but of none else; for the Text saith, In him dwelleth the fullness of the Godhead bodily, 
Col. 2.9.  that is, the fullness of the one Jehovah, for that most properly is the Godhead: therefore the second in the one Jehovah to carry on his Father's final end, was personally elected God-man, and his soul and body receives not the spirit by measure, as do 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 pass it over; for there I have proved that in justifying faith there are three degrees, and show 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 Faith's 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 minds of believers, and in a word all love in general in the mind 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 mind. 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 show, how love ariseth in the mind 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 mind 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 endeavour as near 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 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, endeavouring as near an Union and Communion, as may be, 
Cant. 1, 2.  Cant. 1.2. Let him kiss 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 desires 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 add 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 Heir 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 Abraham's love added to God's extrinsical glory; for his Faith was the helper of his love, to offer up Isaac his only Son; for he was strong in belief 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 Son of Pharaohs Daughter, 
Heb. 11.24, 25, 26  choosing 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 add to the perfection of God's glory, in the point of circumcision; for it came to pass by the way, in the Inn that Jehovah met him, 
Exod. 4.24.  and sought to kill him: so David when he was in his right mind in faith and love, according to his measure, did add to the perfection of God's glory, 
2 Sam. 17.45, 46, 47.  in the destruction of Goliath; 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 murder of Uriah. 
2 Sam. 11.  Thus Mary, to whom much was forgiven, loved much, therefore added to the perfection of Christ's praise, 
Luk. 7.43.  by odoriferous and costly Ointments, 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 believers, doth not only endeavour to add 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 only endeavouring Union and communion as Saints, but also to add 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 endeavoured 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 add to the good of those that they loved, the Brethren sent to the Elders by the hands of Barnabas and Saul, relief to the Saints which dwelled in Judea.  
If all love ariseth from that suitable agreeableness which is between the subject and the object, 
Observe.  than hence all you that believe yourselves to be Saints, look how far your secret mind is suitable to God's 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 men's minds are suitable unto, that would extinguish the sacred Scriptures, that is, to the mind of the Devil, whose children they are.  
Secondly observe, Is love in itself 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 minds will lie lose 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 mind lay lose 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 Commandments of the Lord, yea God himself, as did David; for you must remember, 
2 Sam. 9.10, 12.  your sanctified mind is the Temple of God, and while you detain that, he is near 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, etc.  
Again observe, Is it the first property of love to endeavour union with the thing loved as near as may be? then it will be your wisdom to endeavour as close an union with God from degree to degree as may be; for there is no union so close or near unto God in this world, but it may be nearer, 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 yourselves, that is your very hour 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 Christ's in his body, and that is the ground from whence the Romanists say, that their righteousness and Christ's do attain eternal life.  
I answer, Answ. It is one thing, that Christ's imputed righteousness is received by the Saints inherent righteousness as in the particular branch of belief, 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 Christ's righteousness received by belief, and that particular branch of their inherent righteousness which receives it in their natures, are ever distinct; for Christ's righteousness, which is by God imputed, and by believers 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 Christ's perfect righteousness, and the Saints imperfect, as to the attaining of eternal life, even as much as is betwixt Christ and Belial; yet nevertheless, I grant by the way of similitude, and by virtue of that union between the head and the members, there is a conformity betwixt Christ's 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 add to the perfection of the thing loved? then you that know yourselves to be Saints, every one according to your measure received, add to the perfection on of God's praise, 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 add to the perfection of God's 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 Commandments 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 Bear, and Goliath, 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 Father's room: as also to commit filthiness with David's Concubine, in the sight of the Sun 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 God's word of truth; for here you see the property of true love is to add 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 fool's Paradise, and vain prosperity, as was David, esteeming his Molehill as a Mountain: If you have opportunity and ability, add 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 chastisement upon them, that they may not perish with the world of ungodly; so in this case God did withdraw his wont presence from David's secret mind; and this was his trouble and the occasion of his return to God; or to your Brethren that are mean in the world, to add 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, than this will evidence to your secret mind, that you do add to the perfection of the thing loved: consequently, that you do love God and your Brethren, not only 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 near to the perfection of patience: for when Jehovah slew his Sons, 
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 didst 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 loss of his whole estate, and all his Children, by fierce winds, by robbers, and fire from Heaven: for than he arose, and rend 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 job sinned not, nor charged God foolishly; that is, patience had her perfect work, as formerly is described: wherefore the Scriptures lays this down, as the only pattern of patience, Christ excepted, that is, under the execution of Satan's first Commission upon him, and also in the entrance of the second, he did detain his patience for a time; for when Satan had struck him with boiles, from the sole of his foot to his crown; he sat down among the ashes, took him a potsherd to scrape himself withal, 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 job sinned not with his lips, that is, though his mind did begin to boil and rise, yet he did restrain it: implying, here was patience, but not to her perfect work as before.  
But when job came off, suffering under the first Commission, saith jehovah 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, jehovah said unto Satan, 
Jo. 1.12.  Behold, all that he hath is in thy power, only upon himself, put not forth thine hand.  
The second Commission in these words, and jehovah said unto Satan, 
Job 2.6.  behold, he is in thine hand, but save his life.  
If it be demanded, Object. why God gave the second Commission against job, in regard patience had her perfect work in the first?  
As every Efficient is delighted the ultimate excellency of his work: Answ. so God in this case delights in the ultimate trial of grace, 
1 Pet. 1.6, 7.  in them that excel therein, and therefore so in job.  
Again, God delights in the trial of the Saints inherent righteousness, because by their so exercising, he will enlarge their graces: hence it is, the Text saith, That where the spirit of the Lord is, there is liberty, that is, more liberty from degree to degree, and so he rewards their labour of love: and hence it is, That the trial of the Saints Faith, is much more precious than gold, that perisheth, though it be tried with fire.  
Again, God is delighted to put the Saints upon trial, to the utmost measure of inherent righteousness, which they have received, to the rebound of his glory, by a weak humane Creature over the proud and envious Apostate-Angels, as in jobs case in the first Commission; He saith to Satan, Yet he continueth in his uprightness, although thou movest me, etc.  
If God delights thus in the trial of the Saints righteousness, Object. why did he put Job upon the second Commission, he knowing that Job would fall foul therein?  
It is true, God did know it, Answ. and yet put him upon it: as for example, all the actions of men and Angels, in all their arbitrary contingencies, were not only known to him before the World or man did exist; but now they are, none of their actions are past, or to come, but present to him; for it appears, he knew what the Apostate Angels would do, 
1 Pet. 1.18, 19, 20.  namely, tempt Adam, and that Adam would yield and fall, I say, it appears, he knew all this before the World was, because he verily ordained Christ to redeem man out of that fall; And although he knew all this before, yet he put them all, that is, Men and Angels upon the trial of what they had received, as being delighted so to do; and therefore his knowing of a thing before, is no ground of an hindereance to proceed.  
Again I answer, This Objection ariseth from ignorance of what is revealed in sacred Scripture; for as it saith, He worketh all things after the counsel of his own will, so the Scriptures evidence he wills some things infallibly, and some things contingently, 
Eph. 1.11  with a possibility to infallibility, that which he purposed infallibly, he refused to put upon the contingent faculty of the wills of men or Angels, but only upon the immutable power of Christ personally God-man, that is, to carry on his final end, as formerly is proved; and amongst those things which carries a contingency with a possibility to infallibility is the increase of the Saints graces, as to stability: therefore the Text puts that stability upon two thngs, that is, the power of Christ's spirit, and the Saints own Faith: And although Faith carries in itself an ebbing an flowing, and consequently a contingency: yet if they exercise their graces under divers trials, they shall then be kept by the power of God, through Faith unto salvation, that is, infallibly to the said stability, otherwise not. If they consult with flesh and blood, and quench the spirit, as did Job in this second Commission; for as in the first Commission he did voluntarily choose affliction, rather than iniquity, so in the second he did choose iniquity rather than affliction. 
Job 36.2.  But this must be remembered, that God never lays more weight of afflictions upon the Saints, in point of trial, than that present measure of inherent righteousuess already received is able to bear, that is, and to work through it to him, if it be improved, or exercised by them, as did Job, under the first Commission; but when they leave the exercise of their Faith and grace, and follow the wisdom of the flesh, then in stead of possessing their souls by patience, they fall into distempers, and distractions, through impatience, as did Job under the second Commission.  
How doth this great impatience or distemper appear in Job? Quest.  
In answer, Answ. That although there were some divine droppings of his patience, love and faith, he believing that his Redeemer lived, yet from the anguish of his flesh, and his bones, which Satan had laid upon him, his impatience did transcend, and that made his bitter afflictions transcend much more, then that Satan had laid upon him; for because Chap. 3. He not only cursed the day of his birth, but also the days which God had allotted him to live: And upon this, Eliphas, Bildad, & Zophar his three friends dispute against him, implicitly concluding him to be a wicked man, and this raised his impatience against God himself, saying, He teareth me in wrath who hateth me, he gnasheth upon me with his teeth, mine enemy sharpeneth his eyes upon me, God hath delivered me up to the ungodly, and turned me over into the hands of the wicked. I was at ease, but he hath broken me asunder, he hath also taken me by my neck, and hath shaken me to pieces, and set me up for his mark, and then he cries out, 
Job 16.9, 10, 11, 12, 21.  O that one might plead for a man with God and this his impatience stirred up the spirit of Elihu against him; for he saith, Behold I am according to thy wish in God's stead, doubtless thou hast spoken in mine ears, and I have heard the voice of thy words, I am clean without sin, I am innocent, and there is no iniquity in me, he hath found occasion against me, 
Job 33.6.9, 10, 11, 12.  and counteth me for his enemy, he hath put my feet in the stocks, and looketh narrowly to all my paths: and Elihu concludes, Behold in this thou hast not done right.  
Again Chap. 34. Job had said, I am righteous, God hath taken away my judgement, should I lie in my right, the would of the Arrow is grievous without my sin. Chap. 34.5, 6, 7. and 37. Verses, whereupon saith Elihu, What man is like Job, that drinketh scornfulness like water, he addeth rebellion to his sin, and clappeth his hands among us, and multiplies words against God. And here note this by the way, that although Job disputed against his other three friends, yet to this young man his reply was only silence.  
Again, This his impatient distemper, moved God to manifest himself against him, 
Job 38.1.2, 3.  than Jehovah answered Job out of the Whirlwind, and said, Who is this that darkeneth Counsels by words without knowledge? gird up thy loins like a man; for I will demand of thee, and answer thou me: where wast thou when I laid the Foundations of the Earth? Declare if thou hast understanding, etc.  
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 Whirlwind, 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; hear 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 ear, but now mine eyes see thee, 
Job 44. from the 1. to the 8. verse.  wherefore I abhor myself, and repent in dust and ashes, that is, Answer thou me in much mercy, for now I see I have exceedingly erred, concerning thy proceed 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, than thou wouldst have assisted me in this, as thou didst in the first: therefore shame belongeth to me, but praise and glory to thee.  
In the first place here appears, Jobs most perfect patience, as to the first Commission.  
Secondly, Hence it also appears by his seven day's 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 appears, that his impatience augmented his misery, for above what God limited Satan, to lay upon him to the torment of his mind, 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 Whirlwind.  
Fourthly, Hence it also appears, that in his mind he unfeignedly returned to God, from whom he went out by his impatience, and frowardness, by his unfeigned acknowledgement of his error to God the first time; but yet his mind was not come close enough, as it was before: but when God had appeared the second time against him in the Whirlwind, than his mind returned to its former nearness to God, and then God returned to his former nearness 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 God's 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 job, 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 yourselves; I say, yourselves, 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 patiented, as job here in the loss of his whole Estate and Children, he never mentioned the Sabeans, nor Chaldeans, nor the fierce winds, nor fire from Heaven, but God only was his object, Jehovah hath given, and jehovah hath taken, etc. And this is the only ground of the nature of right patience, as in job, 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 job: it was to extend but to his whole Estate, and all his Children, but not to Jobs person, whatsoever instruments Satan did employ.  
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 means, health, or whatever, if you look for help and comfort, do as job did, look only 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 go at God's Commands.  
Again, You that think yourselves to be Saints, hence observe also, that here you may give a right judgement, wherefore God lays bitter afflictions upon you; for if it be for trial of your grces, than 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 lose and careless, than it is for chastisement at the least, as here to Job: for all his afflictions under Satan's second Commission above the touch of his flesh and bones, God laid it upon him for chastisement, that is, as I said before, which he suffered from his three friends, and Elihu, and from Gods twice dreadful apparitions in the Whirlwind; 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 Wilderness.  
Again, Hence observe, That when you are laden with bitter crosses, then as Elihu counselled Job, humbly seek unto God for relief, 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 mind in the interim, to wait upon him.  
Object. You in general terms point at what as the ground of jobs 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 his flesh and bones with that reverence from God, as he did the loss 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 endeavour with Paul to be found in Christ's righteousness, more and more, in a sole dependency only on it for pardon of sin and eternal life: And though ye endeavour to grow in the fruits of inherent righteousness, and at the best as compared to his, esteem yours but as filthy rags, or as dross and dung, as did Paul.  
Formerly you affirm, Object. That man in order to become a Saint, did in a patiented seeking, etc. 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 patiented 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 only 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 mind.  
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 Christ's 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 Christ's righteousness is by believing 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 Christ's righteousness, namely Faith, and so Christ's 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 believe: so that the one righteousness, as in itself 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 man's person is accepted of God, a member of Christ's mystical body, whereof he is the head.  
Secondly, That man's 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 believed in his name.  
You affirm formerly, Object. the reward from God, proper to the works of the Saints, is only in this life, by the increase of their graces: consequently, a more nearer and clearer union and Communion with God: then what say you to Heman, that holy man, whose days of life from his youth were in dolour, terror and horror? Saith he to God, Thy terrors have cut me off, etc. 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 appears by his heavenly breathe from his woeful mind throughout the Psalm: therefore it is a hard case to give a right judgement in this particular, whether his afflictions were for trial, or chastisement, 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 find one extraordinary proceeding of God, in the affliction of a particular man for a time, as John 9 God denied 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 height, as to draw on this judgement; for that's employed, but he was so born with respect to God's 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 mind, yet it is apparent, God secretly preserved him, and his mind to himself, Vers. 1. He saith, Oh Jehovah Elohim of my salvation, I have cried day and night, etc. For God sometimes brings men to a low ebb of distraction, some in respect of Estate, some in body, and some in mind; 
Psal. 9.3. Ps. 116 3.  but we read not at so great a length as this man, as to a troubled mind. 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 mind, in the latter end of his days, 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 their power, and hour of darkness upon this distressed Creature sitting in darkness, and can see no light: yet God for his glory sake, secretly preserves the mind so to himself, That when Satan thinks himself surest of his prey, God then will set the soul at liberty by his word and spirit in this life, and then will, in effect say to Satan as of Job, What sayest thou to my Servant Job? etc. or else by taking him into eternal glory, and so Satan looseth his prey for ever.  
Doth not Heman mean, Quest. when he saith, Thy terrors hath cut me off, as did Job, I choose strangling, rather than to live: then if Heman or job had strangled themselves, had not God then lost his glory, in that Satan had got the prey?  
I answer, Answ. Satan had not got his prey, though he had hanged himself, nor God lost the glory of his grace, but the redundancy thereof to eternity.  
How is this possible to be true? Quest. for they which do so die in an act of sin which nature abhors, that is, the destruction of itself.  
I answer, You must consider what capacity Heman and job were in, namely, right believers: therefore not in an estate of unbeleef, as was Achitophel and Judas, that hanged themselves; for dying such they are cut off from all pardon of sin, because the sin of unbeleef in such, cuts off all hope of pardon.  
And whereas you say they died in the act of sin, it is true, yet it is as true in this case, they are not themselves, by reason of their deep trouble and distemper of mind: therefore if job had hanged himself, yet it might be said of him, as Paul in another case, That which I do I allow not, for what I would, that I do not; but what I hate that do I. If I do that which I would not, I consent to the Law that it is good. Now than it is no more, I that do it, but sin that dwelleth in me. So might job in this case say, It is not I, 
Rom. 7.15.  but my most deep distemper that dwells in me, which strangled me.  
Again, Whereas you sty, that in this case he had departed this world in the act of sin, I answer, it is true, a sin in a transcendent degree; for if God forbids to murder another man, much more a man's self: yet saith our Lord, 
Mat. 12.31.  All manner of sin and blasphemy shall be forgiven unto men, but the blasphemy against the holy Ghost shall not be forgiven: therefore this being not the sin against the holy Ghost, in job a believer, would have been pardoned unto him; for there is no man in Heaven, nor never shall, but Christ himself, but came thither by a pardon of his sin.  
Again I answer, It is proved that all men, who by a patiented well-doing, seek for honour and glory, immortality and eternal life, having not as yet the gift of faith, and dying without it, they ascend to the heavenly glory, through the universal imputation of Christ's righteousness, notwithstanding the universal imputation of Adam's one sin one committed, nor notwithstanding their own sin against Christ; for they ascend to Heaven in the same right that all mankind do, dying in infancy, which have the seed of original sin in them: therefore much more a right believer, as in this case of job is presupposed; for this particular act of sin so committed, cannot totally extinguish the internal habit of inherent righteousness, whereof justifying faith is one branch, which cannot be extinguished, but by a custom in sin, which in the mind of man produces another nature: therefore this internal habit did detain in itself a virtual tendency to Christ, its most proper Object, although but as smoking flax, or a bruised Reed: therefore in the very act of strangling, Faith's virtual force will move to Christ its own objects, as jonas in the deep Seas from out the Whale's belly, the motions of his mind moved to Christ the true Temple then standing at jerusalem; so holy men in this disconsolate condition, in the depth of sorrows and distractions, their memory is renewed in belief to receive comfort in the satisfactory righteousness of jesus Christ: as for example, in London at the Counter in the Poultry, Mr. Mercer being arrested, in his passion slew the Sergeant, and was hanged in the place. The godly Ministers and his friends, desired him when he was turned off the ladder, during the time of his strangling, if he did find any divine consolation from God, to give them some manifestation thereof, the which he did, by lifting up both his hands three times to his head, notwithstanding his former deep sorrows, and his present pain, his body so hanging, yet he had the use of his mind and memory, to give them the foresaid sign. Doubtless, so it is in this case, concerning godly men, that when Satan thinks himself surest of his prey, he is furthest from attaining his desired end: And thus God turns the rebound of his glory to himself, in the salvation of holy men, from so great a misery. Also I remember Mr. Fox, in the Acts and Monuments of the Church, of a Martyr, saith, His godly friends desired him when he was in the flames, that if such a sharp dissolution were sufferable with comfort, to give some sign to them; And notwithstanding the sharpness of the flame, he being much burnt, and their expectation, as it were past hope, yet than his comfort was internally so clear, that his mind remembered the promise to his friends, and gave a sign by lifting up both his hands three times to his head in those fierce flames, to the great amazement of the people, and the establishment of the godly: at the which, the people gave a great shout.  
Is it so that the Saints of God by not improving their graces, according to their measure received, may turn that affliction which God inflicts on them, for an honourable trial, into a dishonourable sharp chastisement, as did Job under the execution of Satan's second Commission? Then hence observe, that this case carries along in it a contingency, as to the Saints of God, and not an immutable current, which cannot be turned by them another way; for here we see job altered its course, wherefore God proceeded against him for his fault, as is proved: therefore ye Saints of God, keep to the exercise of your graces, according to your measure or degrees given you by the word and Spirit of truth, and be sure to operate according to the Scriptures direction; for, as from thence did arise the truth of your grace: so from thence must arise your growth in grace and perseverance therein: therefore make not the consultations with flesh and blood, nor your vain imaginations, your Religion, as do those Saints which fall away to be Quakers and Familists, not only to the destruction of themselves, but to the destruction of the Faith of many others, by calling their fleshly wisdom and vain, imaginations by the name of Christ, and the divine nature, not meaning those former graces wrought in them by the word and Spirit of God. But they fancy themselves to be the divine Essence essentially the one jehovah: this they name also by a light within them; but do you be sure to make Christ your Religion, who is personally God-man, and none other, and depend upon his righteousness imputed, only for God's gift of eternal life. Also beware ye destroy not that inherent righteousness which is in you; for that is the Temple of the Holy Ghost: Wherefore give all diligence to make your Calling and Election sure, because God (if you so do) by an act of merciful justice, will establish you, and keep you, that you shall never fall totally nor finally, to be seemingly deified Angels of light; but indeed and in truth, Angels of darkness, the Children of the Devil, a cursed crew of Familists, who scornfully despise the sacred Ministry of Jesus Christ, stilling the holy Ministers Priests, and the godly which wait at wisdoms gates, to be taught by Christ, by their Ministry, they style them Priestridden fellows, and style the sacred Oracles of God, to be but a dead letter, and from beneath: therefore, O you Saints of God, which yet rightly believe, take heed of turning your graces which God hath endued you with, into wantonness, by a filthy greedy covetousness, & under a proud formality in Religion, to walk after the flesh; for by the just judgement of God at this time, upon the Churches of Christ for so doing, from amongst you, and of you, do arise these monstrous, blasphemous Beasts, the most dangerous Antichrist that ever was within the confines of Christendom: therefore, I say, take heed, for there may a time come upon you, that yet stand for quenching the Spirit, and losing your first love, and for making shipwreck of that Faith and Conscience that once was good, and for destroying the Temple of God, which is holy, which Temple ye are, he will destroy you. And the Text subjoins these words, speaking to the Saints, Let no man deceive himself, because than you are in the high way to the impardonable sin, and then ye shall never believe more the sacred truth of God, though never so cleared unto you; for then God will deny you the gift of faith, and then your damnation sleepeth not; though you should deny, as do the Familists, No man shall be damned or saved, Judas shall be in as good a case as Peter; for, say they, all shall be turned into the divine Essence of the one Jehovah: yet know this, that the one Jehovah will not deny himself in his word of truth, but make his final end good, upon all flesh (except as is excepted) that is, the case of dying in infancy, that is, every man according to his works that he hath done in the body, whether it be good, or whether it be evil; that is, some to be Vessels of dishonour to eternity, and some to be for honour to eternity. And Heaven and Earth shall fail, before one jot or tittle of this truth shall fall short of what God hath said; for the mouth of the Lord hath spoken it, as at large is proved in the 12. Chapter of my second Treatise.   

CHAP. XIII. Containing an answer to Lieut. Col. John Lilburn his six particulars, viz.  
FIrst, You deny the Trinity.  
Secondly, You deny the Scriptures to be the word of God.  
Thirdly, You deny there is any word of God, but that light which is in man.  
Fourthly, You affirm in your Book, Pag. 16. that that light in man, is as the light is in God himself, in whom is no darkness at all.  
Fifthly, You affirm, the Scriptures are true, as a witness-bearer, or declarer of that light in man, which you call Christ.  
Sixthly, You affirm God's word, the light in man, was long before the Scriptures.  
To the first I answer, and thus I prove the Trinity, Hear O Israel, the Lord our God is one Lord, Deut. 6.4. and I told you the word Lord, 
Deut. 6.4.  twice in this Text, was by the care of the Translators of the Bible, ordered to be printed in Capital letters, purposely to notify unto the people, that the word Lord in the Original was Jehovah, as I have heard Doctor Gouge unfold many years ago, whereupon I told you, that you must read the Verse thus, Hear O Israel, Jehovah our Elohims is one Jehovah, so that here is Trinity in Unity, and Unity in Trinity. Also I told you, Gen. 1.26. the Elohims spoke each to other, and said, Let us make man, etc. and John in his first Epistle, the 5th and the 7th saith, There are three that bear record in Heaven, the Father, the Word, and the Holy Ghost, and saith he, These three are one: here also is Trinity in Unity, and Unity in Trinity, suitable to that of Moses, Jehovah our Elohims is one Jehovah, as Mr. John Brain most learnedly unfolds against M. John Biddle's most gross Doctrine of the Trinity; and as he says to him, so say I to you, Deny this if you can.  
As to the second, I will prove the Scriptures to be God's word, which is that which declares the mind of God to man, as amongst men our words convey one man's mind to another. It is written, Heb. 1.1, 2. God who at sundry times, 
1 Joh 5.7 Heb. 1.1, 2.  in divers manners spoke in time passed unto the Fathers by the Prophets, hath in these last times spoken unto us by his Son.  
Again, When the Elohims had spoke each to other, saying, Let us make man, etc. Here note by the way, that because the Elohims thus spoke each to other, the Trinity cannot be as some dream, that is, Distinctions and Relations only, but really Existencies in the Essence of Jehovah; for Distinctions and Relations are such as cannot speak.  
Man being thus made, God conveys his mind to man's mind by his word, and said unto them, Be fruitful and multiply: likewise he said, 
Gen. 1.1, 26, 28, 29 Gen. 2.16 Gen. 3.9. Gen. 4.4., 6, 9, 15. Gen. 6.13.  Behold I have given you every Herb, etc. Likewise Gen. 2.16. Jehovah Elohim commanded the man, saying, etc. Likewise after the fall, Jehovah Elohim called to Adam, and said unto him, etc. Likewise he conveyed his mind to cain's mind, three times by his word. Likewise Elohim said to Noah, The end of all flesh is come before me. So also he conveyed his mind to Noah, and to his Sons with him, 
Gen. 9.8. Gen. 13.13, 14. Gen. 12.1.? Numb. 15.30.  saying, etc. And so to Abraham; Are not these words which these Scriptures speak, Gods own words? by which he conveyed his mind, to the mind of these men; but I pray you hearken what God speaks to all such as you are. The soul that doth, ought presumptuously, whether he be born in the Land, or a stranger, the same reproacheth Jehovah; and do not you reproach Jehovah, when you deny these and other Scriptures to be his word. Yet he further saith, That soul shall be cut off from amidst his people, I but mark the reason and ground, because he hath despised the word of Jehovah, and hath broken his Commandment: Here note that God concludes his word, and his Commandments to be one and the same thing, and concludes, That soul shall be utterly cut off, his iniquity shall be upon him, 
Exo. 9.20.  that is, it shall never be forgiven him, except God in mercy grant repentance: the truth is, you are worse than the Heathen; for they believed the word spoken unto them by Moses, to be the word of Jehovah. He that feared the word of jehovah, 
Exo. 2.23.  among the Servants of Pharaoh, made his Servants and his  flee into the Houses: Likewise he conveyed his mind by his word, to the mind of the Israelites; for to them he spoke all these words, saying I am jehovah thy Elohims, 
Deut 4.2.  which have brought thee out of the Land of Egypt, out of the house of bondage, thou shalt have no other Elohims before me.  
Moreover, he saith, Ye shall not add unto the word which I command you, neither shall ye diminish aught from it. Here take notice of this, That this Scripture God owns to be his word; therefore admits of no addition, or diminution; than it is certain, it is the spirit of the Devil in you. I do not say, doth add or diminish, but that which is much worse; for you endeavour utterly to dissolve the Scriptures.  
Again, The Apostle Peter affirms two conclusions of the old Testament:  
First, That the then written Scripture in his days, (namely, the old Testament) was to the Churches of Christ, a more sure word of Prophecy, than that excellent speech that came from Heaven to Jesus Christ upon the Mount, because that was a private and peculiar respect to him alone: He renders this reason why; Knowing this first, saith he, that no Prophecy of Scripture is of any private interpretation, as all your quaking Doctrines are, being bottomed upon your light within, which neither you nor any man else knows what it is.  
Secondly, 
2 Pet. 1.17, 18, 19, 20.  Your Doctrines are of a private interpretation, because they are not owned by the public Oracles of God's word, neither do you own them to be his word.  
The Apostles second conclusion to the Churches (as to the old Testament) is, you do well that ye take heed, as to a light that shineth in a dark place, until the day-dawn, and the daystar arise in your hearts; and in the 21. Verse, he renders a reason thereof; for (saith he) the Prophecy came not in old time by the will of man, as your quaking Doctrines do; but holy men of God spoke as they were moved by the holy Ghost.  
Now the reason why the shining of the old Testament was in a dark place, is because it was under types and shadows, and Prophecies, as to them that had not believed the Gospel, though then unveiled, and by the dawning of the day, and the daystar, arising in their hearts, is meant the preaching of the Gospel without that veil so believing in Christ, more clearly manifested to their minds by his spirit, that was the daystar, which was to arise in their hearts.  
Again, Our Lord Jesus Christ himself proves the Scriptures to be the word of God: 
Mark 7.8, 13.  when he had charged them that they had laid aside the Commandments of God, as do you more directly than ever they did: then in the 13. Verse he affirms, that Commandment written in the Scriptures to be the word of God. Likewise he affirms the Gospel preached to be the word of God; 
Luk. 8.11  for, saith he, (expounding the parable) the Seed is the word of God, and it appears also to be the word of God preached, Vers. 18. saying, Take heed how you hear. And from this ground I told you, that a wiser man than you did affirm the Scriptures to be the word of God, that is, the Lord Jesus Christ.  
Likewise he saith unto them, 
Joh. 10.34, 35.  It is written in your Law, I said ye are Gods; if ye call them Gods, to whom the word of God came, and the Scripture cannot be dissolved. Here our Lord also affirms the word of God to be the Scripture. And in John 17.8. Our Lord to his Father concerning his Apostles, saith, I have given them thy words which thou gavest me, and they have received them, and have known surely that I came out from thee, and they have believed that thou didst send me. Observe here, that God's word which the Father gave to Christ, & Christ to his Apostles, and they believing those words, preached them to the World, the substance whereof is in their Gospels and Epistles, and the Scriptures is unto us these words of God, and the ground of our Faith.  
But you endeavour to dissolve this ground, and to lay a foundation of your own making, a thing that you call a light within, and tell us, that that is God's word, and that there is none other but that; and you call this thing the everlasting word of God, and your Christ and your spiritual King Jesus, and this lie is the ground of your Faith. But our Lord Jesus Christ in the hour of his Temptation, kept his mind close to the word of God, in the Scriptures that were written by Moses, to repel the Tempter and his temptations, saying to the Devil, It is written, that man shall not live by bread alone, but by every word of God; that is, his mind shall live by believing the Scriptures, as his body does by bread; as in Vers. 8. 
Deur. 6.16. Chap. 10.  Get thee behind me Satan, for it is written, thou shalt worship the Lord thy God, and him only shalt thou serve; and this word was then written. And here our Lord applies those Scriptures to the Devils, that were spoken to the Israelites, they being his Creatures as well as man. Thus the word of God in the Scriptures, was the ground of Christ's Faith, and so are to all that are his; that is, that are truly godly: therefore because you deny the Scriptures to be God's word, and also the sacred Trinity, consequently you deny God himself; for it is proved, that Jehovah is in the Elohims, and the Elohims in Jehovah: wherefore I told you, because you deny principles, you ought to be served, as they serve such in the Schools, that is, they kick them out, and so ought you to be kicked out of the School of Christ, and the company of all God's people; yet nevertheless, I did then grant, that the Scriptures as a humane expression, as printed in Ink and paper, was not the word of God; for that may be burnt in the fire, as the King did the Roll; yet that which was expressed to the King in that Roll, 
Jer. 26.29, 30.  was the word of God, and God made it good upon him, and so he will make good his word upon you, and your Companions, though you endeavour to dissolve that word, as did that King, that all men must ground upon a lie, and nothing else; for you deny the increate word of God, the second Elohim in Trinity, 
Joh. 1.1.  Who in the beginning was the word, and the word was with God, and the word was God.  
And secondly, You deny the Scriptures to be the word of God, and so you leave the World no word of God, but the light forsooth that is within you: so much for your second point.  
Thirdly, you affirm, There is no word of God, but that light which is in man.  
To this I need give no answer, having proved a twofold word of God; but because you did affirm your light within to be the word of God, I desired you to prove it; thereupon you alleged the 1. of john, and the 1. Verse. In the beginning was the word, etc. To which I answered, That word which was with God, and was God, was the second Elohim in jehovah, or in the Trinity, and he did create all things; and without him was not any thing made that was made; but what I pray you did that light within you create, what were the things which it created and made? for the Lord Jesus Christ himself, who is personally God-man, simply so, created nothing, that is, as he is Christ: yet you would have your light which you call Christ, to be a creator of you know not what. And because I affirm, that the word that was with God, and was God, being the second person in Trinity, this stirred up the light within you to deny the Trinity: therefore I conclude, that the light in you is darkness. Yet nevertheless, I do grant that the Lord Jesus Christ as personally God-man: the second Adam after the fall of the World by the first Adam, immediately did, as the faithful and true witness of God, against the Apostate-Angels lies, 
Rev. 3.14.  as it were put a new Creation upon the works which God had made, by virtue of his imputative righteousness interposing the imputative unrighteousness of Adam, put the whole Creation in a travel until now, from that bondage of corruption, 
Rom. 8.  to which it fell, to be partakers of the glorious liberty of the Sons of God: And this first Chapter of john speaks to both, that is, what he did, as he is the second Elohim in jehovah; and also to what he did, as he was personally God-man, Jesus Christ. But what is all this to your Idol light within, which is your spiritual King Jesus and your Christ; I, and the same light which is in God himself: I pray you let me ask you this question, is not this to reproach Ichovah? for you also attribute Creation to your light within: so much to the third point.  
Fourthly, You affirm in your Book pag. 16. That that light in man is, as the light is, in God himself, in whom is no darkness at all.  
I answer, This word light is a metaphor allluding to the light of this inferior Elementary World, which light is not suitable to the reasonable soul of man, nor spirits, as Angels, but to the eye of flesh, as to man and beast, yet no man certainly knows what it is, but in probability, whether it be a quality, a substance, or a spirit: therefore for its excellency, the essence or nature of jehovah is compared unto it; the words are these, God is light, 
1 Tim. 6.16. 1 Joh. 1.5.  in whom is no darkness at all, who only hath immortality, dwelling in the light, which no man can approach unto, which no man hath seen, nor can see, to whom be honour and power everlasting, Amen.  
Yet in your Book pag. 15. you affirm, that this light which in the Text is the infinite Essence of God, is the living and quickening, holy, or tender part of man, the everlasting word of God, by whom all things were made. But herein you fall just with the Familists, that the Essence of God is the tender part of man; but as to those your elder Brethren in evil, I have answered this point formerly, in this very Treatise, Pag. 19.27. And also in my second Treatise, from pag. 104. to 108. Nevertheless, I will say something of this point to you also. And first I grant, that this increate light, the Essence of Jehovah, our Elohims is in all men, and in all things; but not in your sense, as to be any part of the nature of man, or of any thing else; for it is in him, that we and all things else do live, and move, and have our being; for as nothing is able to include him, so is it impossible, that he should be excluded by any thing.  
But I pray you here take notice, That although the sacred Essence of God be within and without all men, yet this no way conduces to the happiness of man, as you ignorantly affirm in several places of your Book, and in pag. 19 it is affirmed to be the very principle of all true Religion: I pray you, is it such a principle to the Devils, and all damned Creatures? for their being, life, and motion is in him. He that is being itself, is the bottom of the being of all created nature, and so it is of good and bad men, to continue them to be happy, or to be tormented to eternity, otherwise they would all fall to nothing by an annihilation. But God for his final ends sake, will so continue them for ever: now what that final end is, I refer you to my second Treatise: and thus for his final ends sake, he upholds the Earth, which hangs by nothing, as saith the Text, that is, by no created thing; and the Text saith, He sitteth upon the Circle of the Earth; and the truth is, his infinite Essence is not only in and through all created Natures and Worlds; but also his intrinsical glory extends far beyond them all, and he is where they are not, nor any created thing ever were; for in his intrinsical glory, they all add nothing unto him, who is Jehovah our Elohims, our own Jehovah; and is this that which you call the tender part of man? and so his happiness, as you childishly affirm, not knowing what you say.  
Again, I answer and grant, It is a great happiness unto a godly mind, to know and possess this infinite light, which is both within, and without us, as he is pleased to stoop to our capacities, as appears Joh. 1.1. speaking of the Lord Jesus Christ, personally God-man, he saith, That which was from the beginning, which we have heard, which we have seen, which we have looked upon, and our hands have handled of the word of life. Here note, that John had heard, and seen Christ looking upon him, and handled Christ by being in his Company. But your Idol Christ, your light, your everlasting word, that same tender part of man, was never visible, but invisible; for you say it is within, so that you, nor any man else can say what it is, except a whimsy.  
But in the second verse john complains himself further, saying, the life was manifested, we have seen it, and bear witness, ad show unto you that eternal life which was with the Father, and was manifested to us; and Vers. 3. That which we have seen and heard, declare we unto you, that ye also may have fellowship with us; and truly our fellowship is with the Father, and with his Son Jesus Christ. And these things writ we unto you, that your joy may be full. And Vers. 5. concludes, This than is the message which we have heard of him, that is, of Christ, and declare unto you, namely, That God is light, in whom is no darkness at all. Thus it is a great happiness to a godly mind, to know the infinite God, as he hath manifested himself by Jesus Christ; for john writ these things to the faithful, that their joy might be full.  
Again, Take special notice of this, that it is one thing that the infinite Essence of Jehovah thus possesses man, and all things else, as is foreshewn; and another thing for man to possess him, as to his happiness; for so man only possesses God by his rules, which he hath made suitable to man's understanding, and will so to move or work, to enjoy him as a reasonable Creature, and this is to walk in the light, and his light to be in us, 
Psal. 119.106.130  as saith the Text. The entrance of thy word giveth light, it giveth understanding to the simple, thy word is a Lamp unto my feet, and a light unto my path; and this is employed by john in 1 John 6.7. If we say we have fellowship with him, and walk in darkness, we lie and do not the truth; and if we walk in the light, as he is in the light, we have fellowship one with another, and the blood of jesus Christ his Son cleanseth us from all sin. 
2 Joh. 3.  Hereby we know that we know him, if we keep his Commandments; but I am sure you know him not, but deny his Commandments to be his word, and refuse to walk by his rules: you will have his Essence as a tender part of you, and that's your word, and that's your rule; but what saith the next Verse, He that saith, he knoweth him, and keepeth not his Commandments, is a liar, and the truth is not in him. And in the next Verse, he calls God's Commandments his word; Whosoever keepeth his word, in him verily is the love of God perfected; and hereby we know, saith St. John, We know that we are in him: therefore because you do not keep his word, we know that you are not in him; for all your swelling words of vanity in your 4th page; for when you had spoken of your single soled, your single-hearted Shoemaker. I stand ready (say you) to hear and obey all things that the lively voice of God (which is your light within) speaking in my soul shall require of me, as page 5. you quote one John Jackson for a tall Cedar in the profession of Religion; but you vaunt yourself a taller man of your hands, than any speaks with tongue, Page 19 for, say you, I lay down this as a positive position, which through the strength of God, viz. your lying light within, I shall not only be able by letter or witness without me, viz. the Scripture or declaration of the word of God, or your lying light within, clearly to maintain against the ablest man whatsoever, that speaks with a tongue, that can or shall oppose it, etc. yet nevertheless, here is a poor Idiot, whom Jehovah hath taught in his Law, is able to encounter you, and your Companions, and also your Emissaries, whom you send out to preach your lying light in the Countries, and style them the Ministers of the everlasting Gospel: but of this light, namely, the true light, I will give you a definition what light is, from the Apost: Eph. 5.13. whatsoever doth make manifest is light: this he lays down as a definitive rule, what Light is, as to us men: yet note this, he doth not define Light in its nature, but as it is in its effects to us, so he defines it, whatsoever doth make manifest that is Light, God doth manifest himself to us in four things, every of which, to us is Light.  
The first is the Fabric of the Creation in all its parts, 
Rom. 1.19, 20.  man himself the chief, the Text saith, That which may be known of God is manifest in them, that is, the Creatures, for God had showed it to them: for the invisible things of him, from the Creation of the World, are clearly seen, being understood by the things that are made, even his eternal power and Godhead. Hence the Psalmist saith, O Jehovah, how wonderful are thy works, 
Psal. 104. v. 24. Psal. 107. v. 43.  in wisdom hast thou made them all, the Earth is full of thy righteousness; who so is wise, and will observe those things, even they shall understand the loving kindness of the Lord: therefore this manifestation was light to these godly men.  
A second manifestation of God to lead men to know the invisible God, is his Word written in the Scriptures, which as formerly is proved, giveth light to the simple, being a Lamp unto their steps, and a light unto their paths; and this is the second light.  
But thirdly, That which doth most of all manifest, and is therefore Light, is the Spirit of God, being the third Elohim in Jehovah, that is, even the spirit of truth; 
Joh. 14.17. Joh. 16.13. Joh. 17.17.  And when the spirit of truth is come, he will guide you into all truth: Sanctify them through thy truth, thy word is truth, that is, the Spirit of God enlightens the mind to love, and obey God in his Word of truth; according to the desire of David, Open thou my understanding, that I may see the wonders of thy Law; and in another place, Teach me, and lead me in thy truth. And the Apostle speaking of right believers, saith, 
Rom. 8.26.  The Spirit helpeth our infirmities; for we knew not what we should pray for as we ought; but the Spirit itself maketh intercession for us with sighs and groans, that cannot be expressed, that is, the third Elohim, discovering to us by the Word of God, some depth of our imperfections to any thing that is right in God's sight, from thence arise sighs and groans that cannot be expressed; and not that the third Elohim himself doth sigh and groan, but because his silent and secret efficiency doth frame a sanctified mind to this blessed disposition, therefore it is attributed to him, and not to us: so it is attributed to him, to make intercession for us; not that he doth actually make intercession for us, not that he doth actually make intercession himself, but because he teacheth us how to pray aright, according to God's Word; for saith the Text, 
2. Cor. 2.10.  God hath revealed this to us by his Spirit, for the Spirit searcheth all things, yea the deep things of God: therefore this manifestation is the most near and clearest light to the mind of man, and therefore Light: for saith the definition, Whatsoever doth manifest, that is light.  
Fourthly, There is in all men a light within, but not in your sense: for although in Adam's fall we were all totally darkness itself, yet I say there is a light which enlighteneth every man which cometh into the World, which is the Spirit of God the third Elohim, and he doth write the effect of the Law of God in the hearts of all men, from whence they do by nature the things contained in the Law, which (as saith the Text) show the effect of the Law written in their hearts, and it was written to this end, that from this Light within, suitable to that Light without God's Word, namely, the Scriptures, they might come to Christ, that he might give them life: or on the contrary, if then by custom in sin extinguish this light within, this will leave them in their own Consciences without excuse, as is at large amplified in all my three Treatises: but your light within you is a lie, and you have extinguished that good light which was written within you. And you are become dead in sins and trespasses to come to Christ, for you deny him, and say the light in you is Christ, and you deny the Scriptures to be God's word: you also deny the Trinity, and consequently you deny God himself: and therefore (as our Saviour saith) If the light that is in thee be darkness 
Mat. 6.23  how great is that darkness?  
And now I come to the fifth general point, which is you affirm the Scriptures, are true as a witness-bearer, or declarer of that light in man, which you call Christ: in answer to which, I deny that the Scriptures are a witness-bearer to your light within, which is your Idol, styled by the several names aforesaid: for if it should bear witness to your foolery, it should witness itself to be no word of God, and also that the Lord Jesus personally God-man, blessed for ever more, is not the Son of God, and so it should contradict what itself affirms: Also it should deny what itself affirms, that is, that Jehovah our Elohims is one jehovah, as doth your light within, which Mystery of Iniquity, you varnish over with the words of the Scriptures, in an injurious and uncouth sense, as do our Gipsies and Canting-beggars, who leave their native language, as do you the native sense of the Scriptures, and only use the terms; and you had need put glorious titles upon it, and when you have done all, it is nothing else but a painted Sepulchre, and nothing but stench and rottenness, wherefore you gilled it over with your sufferings and imprisonments, writing yourselves persecuted Saints: truly, if you and your Companions be Saints, you are of the Pope or the Devil's canonising; for I am sure that God never owned any man to be holy, that ever denied the holy Scriptures to be his word, or that denied the second Elohim to assume humane nature, and so became personally God-man, and to be his seventh means, as is proved in my second Treatise; or that ever denied the Trinity, which is to deny God himself, Jehovah our Elohim to be one Jehovah.  
And if the Lord Jesus Christ commanded Peter, who was a Saint, get thee behind me Satan, in reference to the temptation, which Peter unawares tempted him unto, then much more will he judge you to be the Children of the Devil, whose works ye will do, as did your Father the Devil, when he alleged the Scriptures to Christ, tempting him to throw himself off from the Temple, that he might destroy himself: so you bring in the Scriptures a witness-bearer to the lying light within you, but it is to destroy, and dissolve the Scriptures from being God's word, to make that good, that there is no sure word of God, but that lying light of yours within you: for you deny the second person in Trinity, to be the increate word mentioned in 1 John 1. and the Scriptures to be God's word: also you deny the Trinity, consequently you deny Jehovah our Elohims to be one Jehovah: consequently you leave no God at all, but your light within, which you call by the name of God, in divers places of your Book.  
Lastly you affirm, That God's Word the Light in man, was long before the Scriptures; but having so largely proved this Word of God within you, to be no more nor less than a lie, this last point of yours needs no answer at all: nevertheless, I grant your Word of God to be long before the Scriptures were, For your Father the Devil was a liar from the beginning: and it was long after the Devil was first a liar, 
Joh. 8.44.  that Moses began the Scriptures: and your quotations of Scripture in the margin of your Book are numerous, and all is but to gild over your Idol, Light within, and although you give us number, yet you give us no weight of truth; even as you give us antiquity, but no verity.  
And although you undervalue the Antiquity of the Scriptures, yet it declares a truth unto us, more ancient than you or your Father's lies, that is, what the Elohims speak each to other, and said, Let us make man in our Image. Also it tells what God said to man, having made him, the Elohims said unto him, Be fruitful and multiply: and the Elohims said, Behold I have given unto you every Tree bearing seed, 
Gen. 1.26, 27, 28, 29. Gen. 2.16  etc. Jehovah Elohim commanded the man, saying, Of every Tree of the Garden, etc. Also the Scriptures tell us of divers things, long before themselves were written, That the Word of God after the fall was manifested to Adam and his Wife: 
Gen. 3.8, 9  and also that Jehovah manifested himself to Cain, by his Word three times: and also that the Word of Jehovah came to Noah, 
Gen. 4.6.9, 13.  and so to Abraham and others: I would ask you this Question, Can your Light within tell you any of all this, if the Scriptures had not told it first? and yet you would fain make us believe that, that Light is the only word of God and Scripture, and that is the reason you endeavour so much to dissolve our Scriptures; but in all this, you do but wash the Blackamoor, and make a nightcap for the Moon: for that which our Lord Jesus Christ saith, shall stand firm, Heaven and Earth shall pass away, but my word shall not pass away. And as he saith in the forecited Text, 
Luk. 24.33.  and the Scriptures cannot be dissolved: And for all your Light within, which you call your God, and unbelieve the Scriptures, yet God will make his Word good upon you, and all your Companions, He that believeth shall be saved, He that believeth not shall be damned. 
Mar. 16.16.  And truly, whereas you put this title upon your Book, The Resurrection of John Lilburn, you should rather have put it thus, The perverting of John Lilburn, in order to his destruction, if God in mercy prevent it not.  
Again, I met with one of your elder Brethren in evil, a Familist, and he objected unto me against the Scriptures, because to King james, learned Broughton made it appear, that many places in the Scripture were falsely translated, not agreeable to the original Copy; therefore the Scriptures to us was altogether uncertain; thus he said, although he did know, that King (by the godly learned) mended those defects, and caused the Bible to be new printed, and it is judged to be the best Translation that is extant; but his end in all this is the same as is yours, to have us believe that that Light within to be the only true Scriptures, which you call the tender part of man: but he than further objected, that the Scriptures are altogether uncertain to us; for who knows that original Copy that Broughton alleages, were that of the Apostles, for since their time, they have passed through many corrupt hands, generation after generation.  
I answer, So did the old Testament in Moses days, for many hundreds of years Generation after Generation passed through corrupt hands; for the Israelites themselves sometimes fell to Idolatry, sometimes in their Captivity scattered among the Heathens, yet the Apostles took it for granted, the original Copies of Moses and the Prophets were so sound, as to be a ground of truth to the Churches; for to them he saith, Whatsoever things were written before time, were written for our learning, 
Rom. 15.4.  that we through patience and comfort of the Scriptures might have hope. And our Lord Jesus Christ, he took it for granted also; for he makes use of the Scriptures, 
Luk. 4.  that were written by Moses, and so through patience and comfort of the Scriptures, repelled the Tempter and his temptations.  
If ye demand of me what I mean by the internal or intrinsical glory of Jehovah. 198  
I mean his unmeasurable, Answ. or infinite Essence, or his essential glory in the internal relations of the Elohims Father, Word and holy Ghost, and these three are one, saith St. John. And to this internal essential glory, no created nature can approach, nor comprehend what it is: therefore not the glorified humane body of the Lord Jesus Christ; now glorified in Heaven, although in personal Union with the second Elohim; much less the glorified Saints. And this essential glory in Jehovah, is not more glorious in any place or thing in one than another; but is as glorious in himself, and to himself, beyond all Worlds, where no created things are.  
If ye object, That Heaven is his Throne, and his highest glory, wherein is the Lord Jesus Christ, and glorified Saints and Angels.  
Answ. All this is true, if it be rightly understood, that all this is but his external glory, resulting from his Creatures, in relation to his final end; for which he made all things in order to glorify himself in the Vessels of honour or dishonour, to eternity, as at large is proved in my second Treatise: but all this no way adds to his internal divine glory; for infinite as such admits of no addition nor diminution: therefore your dreams, and your Brethren the Familists, that the Essence of God is the tender part of man, as say you; the same light that is in God and his Essence, as say they, that all shall return into his Essence, and no individuals to be damned, or saved to eternity, both these from hence appears to be a most blasphemous whimsy.  
And for conclusion, take this observation, that you Quakers, and your elder Brethren in evil the Familists, are not only Atheists, because your Tenants lead to believe there is no God; for you deny Jehovah our Elohims to be one Jehovah, but also do deny man's reasonable soul, as animating his body, since you fancy a thing in man, which you call your God, your Christ, as before is proved: wherefore from your Tenants, one asked this Question, If you enclose a living man in a Vessel, that the Air cannot enter, and opening it, find him dead, then tell me what you can see therein, more than his dead Corpse; what then is the reasonable soul in man you so much talk of?  
To this man I answer, If the reasonable soul be there together with his Corpse, you cannot see it: therefore you know not whether it be there or no; for your eyes see not the Wind, nor Air, nor the Angels good or bad, nor God himself, although he be so near to us, as is proved: and the reason of all this is, that your eye, or the eye of any man else, cannot see any thing, but that which is of some Colour, for Colours are the proper object of our sight: therefore because the Wind, the Air, man's Soul, Angels good or bad, and God's Essence being all without colour, your eye cannot discern them, for they are invisible to it: will you therefore conclude, there is no Wind, no Air, no reasonable Soul, no Angels good or bad, nor no God, you may as well infer, you have no Face; for you never saw it, but by a Glass, or some such help.   
FINIS.  

ERRATA.  
PAg. 13. Line 24. read and, p. 14. l. the last, add the word not, p. 16. l. 29. for the word gift, r. gilt, p. 18. l. 15. add the word for, p. 30. l. 13. leave out the word as, p. 56. l. 13. for left, r. felt, p. 46. l. 2. add the word man, p. 103. l. 30. for complains, r. explains, p. 108. l. 2. for then, r. they.