of the glorious Gospel of Christ should shine unto them He adds soon after For God who commanded the light to shine out of darkness hath shined in our Hearts 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to give the light of the knowledg of the glory of God a 2 Cor. 4. 4 6 c. So that true Beleevers are here distinguished from Unbeleevers by this that they are enlightened the other having their eyes blinded by reason whereof they are without any such illumination So again where He saith to these Hebrews But call to remembrance the former days in which after ye were enlightened 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ye endured a great fight of afflictions b Heb. 10. 32 He clearly rermeth their Conversion it self to the Faith their illumination or enlightening Yea this illumination is so appropriate unto the Saints or sound Beleevers that our Saviour Himself stiles the generation of them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Children of light c Luk. 16 8. So the Apostle Paul admonisheth the Ephesians to walk 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as children of the light d Eâ—hes 5. 8. meaning as Saints or true Beleevers And in the same Verse he distinguisheth their present estate in Faith from their former in unbelief thus For ye were sometimes darkness but now are ye light in the Lord. 2. In the latter of the said Passages the Persons spoken of are said to have §. 20. received 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. the acknowledgment of the Truth Which expression doth not signifie the bare notion or apprehension of what the Gospel teacheth and holdeth forth of which they are capable who are the most professed enemies thereof but such a consenting and subjection hereunto which worketh effectually in men to a separating of themselves from Sin and Sinners This is the constant acception and import of the Phrase in the Scriptures Always learning saith the Apostle of silly women laden with Sins and never able to come 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to an acknowledgment of the Truth e 2 Tim. 3. 7. i. e. to a through and cordial assent to it which is wont to utter it self in a suitable Conversation So when He saith that God will have all men to be saved and to come 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the knowledg or acknowledgment rather of the Truth by coming to the acknowledgment of the Truth f 1 Tim. 2. 4 He cannot mean any thing ineffectual or unavailable to Salvation such a sence would render the sentence senceless and exhibit it in this form God will have all men to be saved and to come to that which is not able to save them Therefore by the acknowledgment of the Truth is meant such a cordinal and through assent to it which consists in a sound and saving Faith So when He saith that the Servant of the Lord must be gentle in meekness instructing those that oppose themselves if God per adventure will give them Repentance 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to or for the acknowledgment of the Truth He clearly supposeth the acknowledgment of the Truth to be either the end or specifical Perfection of Repentance i. e. such a thing which demonstrates Repentance to be sound and of the saving kinde where ever it is found There is but one Place more where the Phrase is used and here also it bears as high a sence as in the testimonies already opened Paul a Servant of God and an Apostle of Jesus Christ according to the Faith of Gods Elect and the acknowledgment of the Truth which is after godliness g Tit. 1. 1. By the acknowledgment of the Truth cannot any such knowledg of it be meant in this place which should stand with unregeneracy or unbelief because then Paul should stile himself an Apostle of Jesus Christ according to the exigency or requirement of such a knowledg of the Gospel in men which is insufficient to save them A sence ridiculous and preposterous Somewhat was done by us in the preceding Chapter h Sect. 26 27 towards the unfolding of this place Yea the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 acknowledgment in construction with other words of like import as the acknowledgment of Christ Ephes 1. 17. of the Son of God Eph. 4. 13. of God Colos 1. 10. of the mystery of God Col. 2. 2. of Him that hath called us 2 Pet. 1. 3. to omit many the like still importeth such a knowledg which accompanieth a sound and saving Faith 3. The Persons queried about are said to be sanctified with or by the §. 21. blood of the Covenant i. e. by their being sprinkled herewith to be separated from such who refuse this sprinkling as likewise from the pollutions and defilements of the world To be sanctified when applied unto Persons is not found in any other sence throughout the New Testament unless it be where Persons bear the consideration and respect of things rather then of persons and this onely in that one place 1 Cor. 7. 14. But of this signification of the word which we claim in this place instances are so frequent and obvious that we shall not need to mention any And we have formerly I remember demonstratively evinced that the Scripture in hand speaks of none other but a true and real Sanctification i Câ—â— 8. Sect. 50 51 c. and such which is appropriate unto Saints 4. They are said to taste or to have tasted of the Heavenly gift By this §. 22. Heavenly gift may be meant either 1. Christ himself who is called the gift of God Joh. 4. 10. Or 2. the Holy Ghost who is said to be given to them that beleeve Act. 11. 17 and again to them who obey God Act. 5. 32. Or 3. the gift of Righteousness or Justification for this also is called a gift Rom. 5. 15 16 17. Or 4. and lastly Salvation or Eternal Life This also is termed the gift of God Rom. 6. 23. Now all these gifts are given onely unto true Believers Whatsoever is meant by this Heavenly gift certaine it is that by tasting is not meant any light or superficial impression made upon the Hearts or Souls of Men through the sence or apprehension of it but an emphaticall inward and affectuous rellish and sence of the excellent and Heavenly sweetnesse and pleasantnesse of it opposed to a bare speculation or naked apprehension thereof The reason hereof is cleare viz. be cause the tasting of this Heavenly gift here spoken of is not mentioned by the Apostle in a way of easing or extenuating the sin of those that should fall away from Christ but by way of aggravation and exaggeration of the heynousnesse and unreasonablenesse thereof and withall more fully to declare and assert the equitablenesse of that severity in God which is here denounced against those that shall sin the great sin of apostacy here spoken of It must needs be much more unworthy and provoking in the sight of God for a Man to turne His back
from death which by the Law of God ought to die with many the like which have proved snares of dishonour and of danger unto them otherwise in like manner some men desirous to commend themselves unto God as men zealous for his glory more then others study and invent Notions and Senses of some Scripture expressions to bestow upon him in the name of Prerogatives which they presume are much for his honour and glory in the World which yet upon due consideration are found most unworthy of him and of a broad inconsistency with his glory indeed For what relish or savour of honor or glory unto God can there be in bringing him upon the great Theater of the World speaking thus I will cast out of my favour and devote to everlasting burnings to torments Endlesse Easlesse Intolerable Insupportable thousand thousands and ten thousand times ten thousands of my most excellent Creatures Men Women and Children though they never offended me otherwise then Children may offend many thousands of yeers before they are born yea though I thus in the secret of my Counsell intend to leave them irrecoverably to the most exquisite torments that can be endured and these to be suffered by them to the dayes of eternity without all possibility of escaping though they shall do the uttermost they are able to please Me and to reconcile themselves unto Me yet will I in words speak to their hearts Proclaime and Professe my Self unto them to be a God mercifull and gracious long suffering and abundant in Goodnesse and Truth keeping mercy for thousands forgiving iniquity and transgression and sinne a Exod. 34. 6 7. I will entreate them with bowells and great compassions and Professe my Self aggreived in Soul because of their impenitency I will allure them to Repentance with all my great and Precious Promises of Pardon of sin of life and glory and all the Great things of the World to come yea I will most seriously and solemnly Protest and Sweare unto them by the greatest Oath that is even by my own Life and Being that I desire not their Death b Ezek. 33. 11 Can Men indued with reason and understanding or that know in the least what belongeth to matters of honour and glory resent or savour any thing in such Proceedings as these that is like to make a Prerogative worthy the Name Glory and Super-Transcendent Holinesse and Excellency of God Most certaine it is that there is nothing in God nothing that proceeds from him but what is both Divisim and Conjunctim and that according to the Principles of Reason and that light of understanding which Himself shineth in the hearts and consciences and inward Parts of Men just matter of Praise Honour and Glory unto Him of which more ere long But 2. That Prerogative or Prerogative-Will as some call it which §. 36. God stands upon in the Scriptures and claimes to Himself as a Royalty annexed to the Crown of Heaven and Earth either in the ninth to the Romans or elsewhere in reference to the condemnation and eternall destruction of his Creature standeth not in any Liberty or Power claimed by him to leave what Persons he pleaseth to inevitable ruine only upon consideration of Adams sin much lesse before or without any such consideration but to make the Lawes Terms and Conditions as of life so of death as of Salvation so of Condemnation and these indifferently and equally respecting all Men not such as Men are apt to think meet and fitting for him to doe but what Himself Pleaseth i. e. Such as the Counsell of his own Will adviseth and leadeth Him unto For He is said not to act or Worke all things or any one thing simply according to his own Will but to work all things according to the Counsell of his own Will c Eph. 1. 11. So that in whatsoever God acteth or willeth we are to look not only for Will but Counsell i. e. Wisdom and Tendency unto ends worthy of him and these discernable enough as was lately said by Men to be such if they were diligent and impartiall in the consideration of them As for example the Jewes thought it most equall reasonable and best becomming God that he should constitute and ordain the observation of Moses his Law to be the Law of Justification Life and Salvation unto Men and the neglect or non-observation of this Law to be the Law of condemnation and of death God here interposeth with his Prerogative and declares to them that his Will and Pleasure is otherwise and that he Constitutes and Ordaines Faith in his Son Jesus Christ to be the Law of Justification and Life whether joyned with the observation of Moses Law or without it and on the other hand unbelief to be the Law of condemnation and of death though in conjunction with the strictest observation of Moses Law This Prerogative indeed God Himself pleads and asserts to Himself with a majestique and God-like authority speaking thus to Moses I will have mercy on whom I will have mercy and I will have compassion an whom I will have compassion a Rom. 9. 15. as if he should say Men shall not prescribe unto Me Lawes or Terms of shewing Mercy I will not be advised or obliged by them whom i. e. what manner of persons or how qualified I shall justifie and save I mean to follow and to keep close to the Counsell of mine own Will in these great and most important affaires which concern the Life and Death the Salvation and Destruction of my Creature The same prerogative The Apostle also vindicateth unto him afterwards in the same Chapter in the similitude of a Potter Hath not the Potter power over the Clay of the same lump to make one Vessell unto honour and another unto dishonor b Rom. 9. 21. meaning that God had a like equitable Power or Prerogative over the great masse of Man-kind in Adam to make what Lawes of Life and Death unto them he pleased and to appoint who or what manner of persons should be saved and what manner of persons should be condemned which the Potter hath over the lump of Clay which is before him to make what Vessells he pleaseth for honour and what again he pleaseth for dishonour But of this passage as also of that vers 18. we shall speak more at large towards the close of the Discourse where we intend an intire Explication of the 9th to the Romans from the beginning of vers 6. to the end of the 23. In the mean time let this be taken along by way of caution about what hath been delivered in this Section viz. that though the Jewes thought it most equitable and most beseeming God to justifie Men by the works of the Law rather then by Faith in Jesus Christ which notwithstanding was the Counsell and good pleasure of God about Justification yet this Counsell and good pleasure of God especially being from time to time so signified unto them by
things will come to passe is there not a necessity of their comming to pass or otherwise must not the knowledge of God prove abortive and be accompanied with error I answer no if the events supposed to be knowne by God before their §. 22. comming to passe be contingent or at least such in the Production whereof Futura contingentia etiam ut subsunt divinae scientiae non sunt simpliciter necessaria Rada Contr. 30. Art 5. Scientia Dei non tollit contingentiam ab eo quod est scitum ibid. the wills of men must some wayes or other interpose if ever they be produced of which kinde of events only we now speake the certainty of the knowledge of God may be salved and yet no absolute necessity of the comming to passe of such events be supposed The reason is because at the same time when God seeth or knoweth that they will come to passe he seeth and knoweth also that there is no necessity they should come to passe but that they may well be prevented In which respect in case they should not come to passe the knowledge of God should suffer no defeature or disparagement If yet it be said yea but when it is supposed that God knoweth that such §. 23. or such an event will come to passe if it should be supposed withall that he knoweth it may not come to passe or that it may come to passe otherwise then according to this knowledge doth not this suppose or imply a consciousnesse in God of the weakness or deficiency of his knowledge I answer no but rather the contrary viz. a consciousnesse in him of the strength and perfection of his knowledge For he that knoweth not that contingent and free-working Causes which way soever they shall act in order to any particular event might yet act otherwise or suspend their actings is certainly defective in knowledge And if God did not as well know that there is a Possibility of the non-futurity or of the not comming to passe of such contingent events which he knoweth will come to passe as well as he certainly knoweth that they will come to passe he should be defective in his knowledge concerning the Nature and Property of contingent and free-working Causes in as much as this is their Nature and Property as hath been said to be at liberty in reference to particular actings to act one way as well as another or else to suspend their action Indeed if it should be said or thought that any event WILL not or SHALL not come to passe which God knoweth before hand will come to passe this would import an obnoxiousness unto error in the knowledge or fore-knowledge of God But to say or think that such an event whose future comming to passe God knoweth MAY notwithstanding this knowledge of his not come to passe reflects no dishonour or disparagement at all upon his knowledge a Cum ista Antichristus crit stat haec Antichristus potest non fore Rada Contr. 30. Art 6. Et paulo post non pugnat igitur quod Deus sciat Petrum esse peccaturum tamen quod ipse possit non peccare vel possit non esse peccaturus but rather gives an honorable and high testimony of excellency and perfection unto it For he that certainly knowes what contingent and free-working Causes will do notwithstanding their freedom and liberty either to do or not to do or to do otherwise must needs be excellent in knowledge indeed and one who needeth not count it robbery to be equall with God Concerning the acts of the wills of men which are called I know not how Properly supernaturall I meane such which have an essentiall connexion with their eternall happiness and glory how or how far they are determined by God and how and how far not we shall be better fitted with an opportunity to demonstrate in the Process of our Discourse In the meane time the reason why the great Commander and Lord of §. 24. nature leaveth his whole Militia ordinarily to move and act according to their native Properties and inclinations respectively without counter manding them or turning them out of their way are these with their fellowes First Nature with all her traine and retinue of particular Causes together with all their furniture of Principles for Motion and Action being the workmanship of his own hand if he should ordinarily or frequently interpose to change her Lawes or innovate her course he should seeme to pull down that which himself hath built up and to dislike that Portraicture and resemblance of himself which he hath drawne with admirable and unimitable art and skill in the regular and standing Progress of Nature and second Causes Secondly being conscious to himself with what excellency of Wisdom Goodness and Power the great Body of Nature with all the Parts and Members of it was at first rais'd built fram'd and temper'd by himself he knows there is no need for him either to add to or to take from or to alter any thing ordinarily in her course He hath sufficient security that his hand-maid left unto her self only with his ordinary and regular concurrence without which she can neither move nor be will no wayes mis-behave her self in order to his ends and those concernments of his glory wherewith she is intrusted So that for him to check or controule her in her way would be but a kinde of condemning the innocent which is when practised amongst men an abomination to him Thirdly and lastly if he should customarily and of course over-rule Nature or second Causes in their regular Proceedings he should overlay his own market for miracles and works of wonder and bring down the price of the glory and esteem of them to a very low rate In the dayes of Solomon Silver was but as Stones nothing esteemed * 1 Kings 10. 21. 27. by reason of the abundance and commonness of it Miracles are the rarities of Heaven and the reserve of Nature when her testimony concerning the Glory and Power of her Lord and Master is despised by Men. CHAP. III. Concerning the foreknowledge and knowledge of God and the difference betweene these and his Desires Purposes Intentions and Decrees and how these also are distinguished the one from the other IT is not to be denied but that the Scriptures do attibute 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or §. 1. fore-knowledge unto God in severall places as Acts 2. 23. Rom. 8. 29. 11. 2. 1 Pet. 1. 2. c. Though evident it is that in some if not in all of these places the word rather imports a Pre-approbation then a simple Prescience or fore-knowledge according to the known signification of the simple word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which though properly it signifieth knowledge yet in Scripture language according to that idiome of speech wherein the consequent is put for the antecedent not unusuall in the Scriptures frequently imports approbation As Mat. 7. 23. Rom.
and by means of such Principles or instruments of action being in the Propriety or Formality of their respective natures in them which are ascribed unto God As for example to give the World knowledge that the Divine Nature can and upon just occasion will yea and doth many times expresse it selfe after such a manner and with such a kinde of effect as men use to expresse themselves out of anger as viz. by Reproveing Expostulating Withdrawing themselves Striking Punishing and the like the Holy Ghost oft ascribeth the Passion or Impression of Anger unto God There is the same consideration of all those other Creature-affections as of Love Zeal Grief Sorrow Repentance Delight Mercy Compassion c. And so also of all those organicall parts or members of an humane body as Eyes Eares Hands Heart c. which are so frequently in the Scriptures attributed unto God These respective attributions give the light of this knowledge of God unto the World that the Divine Nature though most singly simply most undividedly and indivisibly One is yet able out of the infinite perfection of it to act all that variety and diversity of action and effect which the Creature is wont to act out of such affections and by means of such organs or members respectively To come in to the particular in hand The Scripture is wont to ascribe §. 5. knowledge unto God to inform the World that what kinde of contentment soever men reape or receive by meanes of any knowledge of things which they have and that what regular use or advantage soever they make or are capable of making in any kinde of such Knowledge God receiveth the like contentment by maketh when and as he pleaseth the same or the like use of the infinite perfection of his nature or being For example men of knowledge and of understanding so far as their knowledge extendeth are free from errors mistakes and other inconveniences in reference to the things known whereunto men that are ignorant are exposed Again men that have knowledge of things are hereby according to the measure and extent of this knowledge inabled to manage and order their affaires to their best advantage either in a way of profit or of Repute and Honor yea and being otherwise furnished with opportunity and meanes for such a purpose to communicate and impart the same light of knowledge unto others which shineth in and to themselves In like manner knowledge yea the knowledge of all things a 1 Joh. 3. 20. is in Scripture asserted unto God not because he knoweth them after the same specificall manner or upon the same specificall terms upon which men know or understand the things known by them for as the Lord seeth not as men seeth b 1 Sam. 16 7 so neither doth he know as man knoweth but because from and by means of the infinite perfection of his Nature 1. He injoyeth himselfe with a scientificall contentment I mean with such a kinde of contentment as knowing men injoy or might injoy by means of their knowledge and 2. Because by the same means he is inabled to manage order and dispose of all things to the best advantage and improvement for his own glory and for what other end besides he pleaseth and 3. and lastly because he hath an opportunity also thereby to impart the knowledge of what things soever he pleaseth unto his Creature By what hath been said it is no matter of difficulty either to conceive §. 6. or to declare in what sence or upon what ground one or more the Scriptures attribute prescience also or fore-knowledge unto God For look what regular conveniency opportunity or advantage in any kinde the foreknowledge of things in men affordeth unto them the like doth the infinite perfection of the Divine Nature exhibit and afford unto him Men who have the certaine fore-knowledge that such and such things will come to passe at such or such a time if they any wayes relate unto them or be capable of being wrought to such a Relation besides the inward contentment of such knowledge have an opportunity thereby not only of making known before hand unto their friends or others that at such a time such things will come to passe for this they may do whether the things fore-knowne doe any wayes concerne them or no and by this meanes gaine the repute of being Propheticall or otherwise very understanding and discerning men but also of contriving and ordering other things in the meane time so and after such a manner that the things fore-knowne when they come to passe shall come to passe with more conveniency or advantage unto them then otherwise they could have done Upon such considerations as these the fore-knowledge of things yea of all things that are future is by the Scriptures ascribed unto God viz. Because thorough the infinite perfection of his Essence and and Being he 1. Injoyes a delight or contentment answerable to that of fore-knowing men by means of this their knowledge 2. He is able to impart before hand at what distance of time he pleaseth either to his Saints his Friends or others such particularities of what is hid in the womb of time as himself judgeth meete to be upon such terms as these revealed 3. and lastly he is able also providentially to dispose of all such things to the best advantage both for his own glory and the benefit of those who shall be found worthy of this great interest in him From the Rule that hath been given and the explication made according §. 7. thereunto for a right understanding how and in what sence and upon what grounds both knowledge and fore-knowledge are in Scripture transferred unto God a cleere light shineth whereby to discover how and upon what gounds also Desires Purposes Intentions or Decrees in one kinde or other are by the same authority vested in God as likewise how they differ both from his knowledge and fore-knowledge That Desires Intentions Purposes and Decrees as well as Knowledge or fore-knowledge are only anthrope-pathetically ascribed unto God not formally the former part of this Chapter I presume hath given the tantamont of many demonstrations So that cleerly and distinctly to understand how and in what sence they are in Scripture attributed unto him inquiry must be made and consideration had how they are wont to affect or ingage men after what manner and upon what terms men are usually acted and drawn forth by them Only before we come to the Explication hereof this is to be remembred by way of caution that though there alwayes be as hath been said a Ground or Reason one or more for that attribution of humane actions affections members c. which the Scriptures so frequently make unto God which Reason is still founded in a certaine Proportion or Similitude found between the Nature of God and the nature of man in respect of the things so attributed unto him yet is it not necessary that all things accompanying or
and fore-Knowledge yea and of the Providence of God as well as his own most just and holy dispensations because through the infinite Perfection of his Nature and Being he is inabled 1. To declare or Pre-declare as he pleaseth and 2. Both inabled and actually resolved to dispose and Pre-dispose of them to the best advantage for his own glory as well as if he formally knew or fore-knew them whereas notwithstanding he neither was nor is nor ever intendeth to be operative in or about the bringing of them to passe in as much as their non comming to passe would have been of the same consequence unto him for the advancement of his glory as their coming to passe is or can be For doubtlesse God is not so poorely or meanely provided in and of himself for the exaltation of his Name and Glory as to stand in need of the dunghill of sin to make a foot-stoole for him whereby to ascend into his Throne If the goodnesse and righteousnesse of men be nothing unto God profit not him a Psal 16. 2. Job 35. 7. 3. much lesse can the sins of men claime part and fellowship in such a businesse So then the sins of men being only known and fore-knowne by God and contriveable to his glory but no wayes requisite or necessary hereunto may well be look'd upon as the object I meane the partiall object of the knowledge and fore-knowledge yea and of the Providence of God but not of his Desires Intentions or Decrees Whereas his own dispensations with their Naturall and Proper fruits and consequents being intrinsecally and with a direct tendency of sovereigne and high concernment for his glory may safely and with the best consistency of reason and truth be looked upon as the object not of his knowledge or fore-knowledge only but of his Desires Intentions and Decrees also CHAP. IIII. Concerning the Perfection of God in his Nature and Being and some things cleerly deducible from it Particularly his Simplicity Actuality and goodnesse in Decrees ANd this is life eternall that they or that men know thee the only true §. 1. God and him whom thou hast sent Jesus Christ saith the Lord Christ himself in that most solemn supplicatory addresse unto his Father recorded Joh. 17. yet not for his Fathers instruction but his Childrens What knowledge Vers 3. of himself it is either for kinde quality or degree which Jesus Christ here joyneth with the knowledge of God as together with it constituting and making up one intire cause or meanes of salvation unto the Creature or with what kinde of necessity he supposeth the conjunction of that knowledge of himself which he intendeth with the knowledge of God to be necessary to that great end and purpose as whether with an absolute or an expedientiall and accumulative necessity only we shall not for the present inquire much lesse determine This I presume will be granted upon demand only without Proofe that as the true knowledge of Christ doth necessarily include or presuppose the like knowledge of God so doth such a knowledge of God as our Saviour here describes the knowing of him to be the only True God comprehend in it an implicite or vertuall knowledge of Christ also This might be brought into a cleer light by the helping hand of the Scriptures but that the contemplation of it is a little eccentricall to our present designe However let those who doubt consult these Oracles with their fellowes Joh. 14. 1. Joh. 5. 23. Psal 9. 10. Jer. 9. 23 24. Heb. 11. 6. Rom. 1. 19 20 21. besides many others But what is it to know God or God the Father 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the §. 2. only True God First to know God or the Father the only True God may admit of a double construction or meaning either 1. As if the truth of this Proposition God or God the Father is the only true God were the terminus or intended object of the knowledge here spoken of or 2. As if God the Father his Being the only True God were presupposed to this knowledge and some further Particulars concerning him the object hereof The former sence hath both most men and doubtlesse most reason also to plead for it For when God is perfectly known to be the only true God there is very little or nothing more left to be known concerning him Therefore 2. to know God or God the Father the only or the alone true God is I conceive 1. To know viz. upon substantiall and demonstrative grounds that his Nature or Being every wayes answers the true and regular Notion of a God i. e. That he is infinitely Gracious infinitely Wise infinitely Just infinitely Powerfull infinitely Blessed infinite in all manner of Excellency and Perfection and all this in the most absolute simplicity of Essence without any Plurality Multiplication or Composition in what kinde or of what things soever and on the other hand that there is nothing in him in one kinde or other in one consideration or other which reason duly inform'd and judging like it self can think unmeete or unworthy to be found in a true God This is to know God or God the Father to be a True God 2. To know him to be the only true God implies further a like knowledge that there is no other Nature or Being whatsoever but his or that wherein he partakes that in Excellency or Perfection in any kinde is equall unto His or either Formally or Vertually the same with His. That God is perfect is one of the Philosophers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of those common §. 3. impressions of light or inbred Principles of Reason wherewith Nature in their language or God himself in the Dialect of Christians upon the account of Christs Merit and Mediation in which respect it is attributed unto him also Joh. 1. 9. enlighteneth every man that commeth or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as he commeth or comming into the World The united light of which Principles or Impressions is said ver 4. to be that life of men i. e. The means of that life of men or the means whereby men were to attaine that life which is there said to have been in Christ viz. as in a fountaine of merit or as in a designed purchaser for them For the meaning of the latter clause of this Verse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which our English rendereth and the life was the light of men is I conceive with submission this or to this effect viz. that that life and salvation which Christ in reality of designe and with semblable acceptance in the 〈◊〉 of God had from the begining purchased by his Death for men did or doâ—â— as it were in the first breake or dawning of it appeare and discover it self in those Principles of naturall Light Reason Judgement Conscience Understanding c. which are found in the generality of men upon their comming into the World these being granted and given unto them by God for
by it which supposeth a possibility of a difference between the Particulars contained under it and into which the said generall is distributed according to the exigency of those things in Reference whereunto the distribution is made As for example here is a distribution made of this generall the World i. e. of all Mankinde by this distributive Pronoune whosoever the occasion of this distribution is to shew who or what particulars contained under this generall i. e. what particular Persons of Man-kinde shall not perish but have everlasting life and withall by a tacit antithesis or in a consequentiall way as hath been already noted to shew what other particulars contained under the same generall shall perish and not have everlasting life The former are said to be such as shall believe on the only begotten Sonne of God the latter are cleerly implied to be such who shall not so believe Now if it should be supposed that there was or is no possibility that any such difference should be found between the Particulars into which the generall is here distributed as believing and not believing the distribution would be altogether needlesse and vaine yea and would dis-sence the whole sentence These things are plaine and sensible to every understanding that knows what belongs to common sence or regularity of Syntaxis 3. This exposition of the word World makes a cleane joynt a rationall §. 20. and pleasant coherence between this Verse and that which followes as also betweene this and the two Verses immediately precedent The words of the two preceding Verses are these And as Moses lifted up the Serpent in the Wildernesse even so must the Sonne of Man be lifted up that whosoever believeth in Him should not perish but have everlasting life Now certaine it is that Moses did not lift up the Serpent with an intent of healing to be conferr'd by it upon such or such a definite or determinate number of persons nor with an intent either on his part or on Gods Part that none should looke upon it but only such a parcell or determinate number of Men but with an intent not only that whosoever in the event did looke upon it and could not but looke upon it might looke upon it but that whosoever would might look up unto it and that whosoever being stung with the fiery Serpents did look up unto it should be healed thereby This is evident from the story Make thee saith God to Moses a fiery Serpent and set it upon a Pole and it shall come to passe that EVERY ONE THAT IS BITTEN when He looketh upon it shall live a Numb 21. 8 Now then all Men without exception being stung with that fiery Serpent sin unlesse Christ should be lift up upon the Crosse with an intent on Gods Part and in Himself 1. That every Man without exception might believe in Him and 2. That every Man that should believe in Him should be saved by Him He could not be said to be lifted up as i. e. upon the same terms of an Universall accommodation on which Moses lifted up the Serpent in the Wildernesse Therefore our Saviour to give the World a satisfying account how it comes to passe that the Son of Man meaning himself should be lifted up upon such terms viz. for the Universall benefit of Salvation unto all Man-kind he assigns the Love of God to the World as the reason or productive cause of it For God so loved the World that c. Therefore by the World he must needs mean all Man-kinde or the generality of Men that were bitten or stung with sin unlesse we will say that God gave His Son for the Salvation of those whom He loved not The tenor of the following Verse is this For God sent not His Sonne into â— 21. the World to condemn the World but c. In these words our Saviour confirms his former Assertion touching the love of God to the World in giving His Sonne for the Salvation of it by rejecting that Reason or Motive of his sending Him into the World which Men might imagine did occasion this His sending by God and besides which there could none other well be imagined but only that which he had asserted viz. an Intent or Purpose in Him in God of condemning the World by Him Now to make Christ to say that God sent not His Sonne into the World to condemn Man-kinde or the generality of Men as having sinned against Him is to make Him say that which is savoury and comfortable and that which opposeth or is apt to prevent such a sad imagination as was very incident to the minds of Men through a consciousnesse of the guilt of sin viz. That if God ever did or should send His Son amongst them it would be to judge or condemn them But to make Him say that God sent not His Sonne into the World to condemn the Elect i. e. those few whom He infinitely loved and to whom He had peremptorily and without all possibility of reverse decreed non-condemnation before this sending of Him is to make Him speak at an extreme low rate of Sence or Reason and to labour as the Proverb is in lifting a feather in as much as no such thought or imagination as this was ever like to beare upon or trouble any mans spirit In as much then as no other interpretation of the World in the former Verse but only that which hereby understandeth the generality of Men-sinners will accommodate this Verse in respect of the connexion between them with any tolerable sence evident it is that that must needs be the true interpretation thereof By the way when Christ saith For judgement I am come into this World §. 22. c. * Ioh. 9. 39. He no wayes opposeth what he here saith viz. that God sent him not into the World to condâ—mnâ— the VVorld For in the former place he speakes not of the intent but of the event in this not of the event but of the intent of his sending or comming into the World Christ was not sent into the world with any intent on Gods part nor came with any intention of his own to make those which see to become blind meaning either to augment or to discover to their shame the spirituall blindness and ignorance in such Men who being ignorant presume of their knowledge by one means or other but with an intent to heale the blindnesse of all to their Comfort Peace and Glory Therefore if any man through a foolish and proud conceit of his own knowledge and wisdom shall stumble at or reject the Gospell and Doctrine of Christ as foolishnesse and so discover himself to be blind ignorant and foolish in the end this is meerly adventitious and accidentall in respect of the Antecedent Primary and direct intention of God in sending Christ into the World as Calvin himself affirmeth a Quod autem alibi docet Christus se in judicium venisse quod vocatur Petra
is from what hath been said and from the carriage of the Context both before and after and indeed from the scope and purport of the whole Book that Solomon in the place in hand doth not speak of his latter times wherein he turned aside after Idols and said to the stock or graven image Deliver me for thou art my God a Isai 44. 17 wherein he heaped up strange women Wives and Concubines as before he had done Wisdom like the sand upon the sea shâ—re innumerable as if his meaning were that all the while he dishonored himself by serving the Devil in these gross bruitish and unmanlike courses his Religious Wisdom his sound and saving Knowledg of the true God remained with him but of his middle most prosperous and flourishing times when he was to be seen in all his glory when as himself said the Lord had given him rest or peace on every side so that he had neither Adversary nor evil occurrent b 1 Kings 5. 4 And his meaning as hath been said clearly is that the great hear of all this outward Prosperity did not dissolve the spirit or strength of that Wisdom which made his face to shine in eyes of all the Nations and Princes of the World round about him which Wisdom did not so much if at all stand in the devoutness of his Heart or Soul towardâ— God as in the knowledg of natural and civil things as it is described 1 King 4. from Vers 29. to the end of the Chapter Concerning Idols and Idolaters the Father had said before They that make them are like unto them i. e. as Mr J. Deodat himself who is the man that pretended to finde Solomons Faith alive in the words in hand whilest Solomon himself was dead in Baal or in some of Baals Companions interprets it stupid and blinde as the Idols themselves are and so is every one that trusteth in them a Psal 115 8 Therefore questionless the Son after his return from that folly would not have pleaded the standing of his wisdom by him whilest He was an Idolater and Patron of Idols But the truth is that the words insisted upon are every ways so inconsiderable in point of Proof for the continuance of Solomons Faith during his continuance in his Idolatries that the recourse made to them for proof hereof is an Argument to me very considerable that the Patrons of that Opinion are extreamly straitened and put to it through want of so much as any tolerable Argument or Proof for the maintaining of it It is a sign that the Soul is hungry indeed when every bitter thing becomes sweet unto it Thus then we clearly finde that there is no special or particular ground or Argument at all of any value to prove that either David the Father during his impenitency after the horrid crimes of Murther and Adultery perpetrated by him or that Solomon the Son during the like impenitency in him upon his Idolatrous backslidings did retain any saving Principle of grace or Faith in them but that during their respective impenitencies they were children of wrath liable to the same sentence of Condemnation with the promiscuous multitude or generality of Murtherers and Idolaters for the Proof whereof several pregnant Arguments have been levyed from the Scriptures As for such Arguments and grounds by which the certain Perseverance of the Saints in general in the truth and soundness of their Faith is commonly pleaded and maintained they have been formerly weighed in the balance of the Sanctuary and found too light So that we may very safely conclude that both David and Solomon were not onely under a possibility of a total falling away from that grace of God wherein they sometimes stood which is common to all the Saints but that they taught the World the truth and certainty of such a Possibility by reducing it into act I mean by falling away totally from it Neither are Examples of the like sad Miscarriages wanting in the New-Testament §. 9. The Apostle speaks of some in his days who having put away a good Conscience concerning Faith made shipwrack b 1 Tim. 1 19 thereby and in another place speaking of the dangerous Doctrine of Hymeneus and Philetus who taught that the Resurrection was already past he saith that they overthrew or destroyed the Faith of some c 2 Tim. 2 17 Elsewhere he speaks of some who were then turned aside after Satan d 1 Tim. 5 15 They who by putting away a good Conscience make shipwrack of Faith must needs be supposed 1. To have had true Faith 2. To suffer an absolute or total loss of it For the first If we shall suppose that they who put away a good Conscience from them had it or were possessed of it before such their putting it away we must suppose withall that they had true saving Faith because goodness of Conscience cannot take place but onely where such a Faith gives Being unto it which in that respect is said to purifie the heart e Acts 15 9 as on the contrary the very mindes and consciences of Unbeleevers are said to be defiled f Tit. 1 15 Nor doth the Scripture any where to my best remembrance speak of a good or pure Conscience but where the goodness of it is supposed to slow from a sound knowledg of the Will of God in conjunction with an upright desire of doing all things according to the Tenor of the Truth known The end of the Commandment saith the Apostle in this very Chapter is Charity out of a pure heart and of a good Conscience and of Faith unfeigned a 1 Tim. 1 5 So again Pray for us for we trust we have a GOOD CONSCIENCE in all things willing to live honestly b Heb. 13 18 Another Apostle exhorteth Christians to sanctifie the Lord in their hearts and â—o be ready always to give an answer unto every man that asketh them a reason of the hope that â—is in them with meekness and fear Having a GOOD CONSCIENCE c 1 Pet. 3. 15 16 c. A little after be placeth the sum and substance of true Christianity in a good Conscience The like figure whereunto even Baptism doth also now save â—s not the putting away of the filth of the flesh but the Answer or demand of a GOOD CONSCIENCE towards God by the Resurrection of Jesus Christ d Verse 21 meaning to add this by the way that Baptism typified or presignified by the Ark wherein Noah and his Family were prâ—served from perishing with the rest of the world by water doth contribute towards our Salvation from the condemnation of the world round about us for sin not so much by the letter or material effect of it but by typifying holding forth and assuring us that a good Conscience raised or built upon the Resurrection of Jesus Christ from the dead and the sound knowledg hereof doth require or demand this Salvation of God and that according
ever will be proved that no Heathen wanting the letter of the Gospel and the Oral Ministry of it ever yet beleeved on God to Justification or was accepted with Him yet would it be no sufficient proof that therefore they had â—o power thus to beleeve on Him or to do that upon the doing whereof they should have been accepted with Him But that the Heathen had and have power vouchsafed unto them by God whereby to repent and to beleeve if their Will were answerable to their Power in this kinde might be yet further evidenced by a far greater Vote from the Scriptures but that in levying this here we should anticipate a considerable part of our Intentions relating to the second part of this Work And besides three of the most considerable Passages a Rom. 10. 18 Acts 14. 16 17 Rom. 2. 4 pregnant with the Truth we now contend for have I remember been largely opened and argued by us upon the same account elsewhere b Divine Author of the Scriptures asserted p. 183 184 185 c. I shall at the present conclude the Point in hand with a parcel of Discourse from the Writings of Mr Calvin who in an Epistle shewing how Christ is the end of the Law prefixed before the French New Testament discourseth to this effect After that Adam was left in such confusion he was fruitful in his cursed seed to bring forth a generation like unto him that is to say Adam apres avoir esté deietté en telle confusion il a esté second en sa maudite semence pour enger dier generation semblable a luy cest a dire vicieuse perverse corrompue vuide despourveue de tout bien riche abondante en mal Toutesfois le Seigneur de misericorde qui n'aâ—me pas seulement mais luy mesme est amour charité voulant encores par sa bonté infinie aimer ce qui n'est digne d'aimer n'a pas du tout dissipé perdu abysmé les hommes comme leur iniquité le requeroit mais les a soustenus supportés en douceur patience leur donnant terme loisir de se retourner a lui se r'adresser a l'obeissance de laquelle ils s'estoyent destournés Et combien que dissimulast se teust comme s'il se'ust voulu cacher d'eux les laissant aller apres les desirs souhaits de leur concupiscence sans loix sans regime sans correction queleonque de sa Parole neantmoins il leur a baillé assez d'advertissements qui les devoyent inciter a le cercher taster trouuer pour le cognoistre honnorer comme il appartenoit Car il a eslevé par tour en tous lieux en toutes choses ses enseignes armoiries voire sous blasons de si claire intelligence que ni avoit celui qui peust pretendre ignorance de ne cognoistre vn si souverain Seigneur qui avoit si amplement exalté sa magnificence Ce'st quand en toutes les parties du monde au ciel â—â— en la terre il a eserit quasi engravé la gloire de sa puissance bonté sapience eternité Sainct Paul donc a dic bien vray Que le Seigneur ne s'estoit iamais laissé sans tesmoignage mesme envers ceux ausquels il n'a envoyé aucune cognoissance de la Parole Veu que toutes les creatures depuis le firmament iusqu'au centre de la terre pouvoyent estre tesmoigns messagers de sa gloire a tous hommes pour les attirer a le cercher apres l'avoir trouué lui faire recueil hommage selon la dignité dun Seigneur si bon si puissant si sage eternel mesmes aidoyent chacune en son endrâ—it a ceste queste Car les oiselets chantans chantoyent Dieu les bestes le reclamoyent les eslemens le redoutoyent les montagnes le raisonnoyent les fleuues fontaines lui â—ettoyent ceilladâ—s les herbes sleurs luy riovent Combien que veritablement il ne feust pas mestier de le cercher fort loin Veu que chacun le pouvoâ—t trouuer en soi mesme entant que nous sommâ—s tous substantes conserves de sa vertu habâ—tante en nous Cependant encore pour plus amplement manifester sa bonte clemence infinie entre les hommes il na pas este content de les instruite tous par tels enseignements qua'vons declaire mais il a specialement fait entendre sa voix a vn certain Peuple c. vicious perverse corrupted voyd and destitute of all good rich and abounding in evil Nevertheless the Lord of his Mercy who doth not onely love but is Himself Love and Charity being yet willing by his infinite goodness to love that which is not worthy of love hath not altogether dissipated lost and overwhelmed men as their sin did require but hath sustained and supported them in sweetness and patience giving them time and leasure to return unto Him and set themselves to that Obedience from which they had strayed And though He did dissemble and was silent as if He would hide himself from them suffering them to go after the desires and wishes of their lust without Laws without Government without any correction by his Word yet he hath given them warnings enough which might have incited them to seek taste and finde him for to know and honor him as it behoved them For he hath lifted up every where and in all places and things his Ensigns and Arms yea so clearly and intelligibly imblazoned that there was no one could pretend ignorance of the Knowledg of so soveraign a Lord who had in so ample a manner exalted his magnificence viz. That in all parts of the World in Heaven and in Earth he hath written and even engraven the Glory of his Might Goodness Wisdom and Eternity Saint Paul therefore saith very true That the Lord never left himself without witness even towards them unto whom he hath not sent any knowledg of his Word For as much as all the Creatures from the Firmament to the center of the Earth might be witnesses and messengers of his glory unto all Men to draw them to seek him and after having found him to welcom him and do him homage according to the dignity of a Lord so good so powerful so wise and eternal And also did help each one in its place to this quest For the Birds singing sung God Beasts cryed aloud unto him the Elements stood in fear of him Mountains reasoned with him Rivers and Fountains cast their eyes upon him Herbs and Flowers smiled on him Although that indeed there was no necessity to seek him very far by reason that each one might finde him in his own self being that we are all kept up and preserved by his vertue dwelling in us In the mean while for to manifest more
in case he had not continued to keep it under he might be a Reprobate Nay as in case Christ had not died there had not been a Possibility onely but even a certainty of their perishing who now by believing on him are saved in like manner in case Paul had deserted his exercise of keeping under his Body there had been more then a possibility and no whit lesse then a certainty of his proving a Reprobate though now by means of his persevering therein unto the end as we have cause in abundance to judge concerning him he be saved So that the Argument recoyles as we see upon the Author himself and the cause which he seekes to maintaine by it Our English Annotators upon the place are very tender of admitting any §. 17. such sence of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which should imply any uncertainty in the Apostle of his Election or of obtaining the prize But the truth is that that sence of the Word for which we have contested doth no wayes imply the former nor yet if by uncertainty be meant any thing grievous or discourageing to the Apostle the latter For 1. He might notwithstanding a possibility of becoming a Reprobate afterwards know certainly that for the present He was elected in as much as know He might with the greatest certainty and doubtlesse did that He did believe And that all those who truly believe are elected our Adversaries themselves will not deny 2. Notwithstanding such a possibility as we suppose of his becoming a Reprobate He might have as much certainty of obtaining the prize as He desired or was any wayes meet or reasonable for him either to desire or enjoy This certainty He might have and questionlesse had upon his continuance in well doing and for any Man to be certaine of obtaining the prize though He should apostatize and decline into wayes of wickednesse is not a certainty either meet for God to give or for any Man to receive Somewhat more was said upon this account in the nineth Chapter The next passage we shall insist upon to evince the possibility of a finall §. 18. defection in the Saints openeth it self in these words For it is unpossible for those who were once enlightened and have tasted of the Heavenly gift and were made partakers of the Holy Ghost and have tasted the good Word of God and the powers of the World to come If they shall fall away to renew them againe unto Repentance seeing they Crucifie to themselves the Son of God afresh and put Him to an open shame For the Earth which drinketh in the raine that cometh oft upon it and bringeth forth Herbs meet for them by whom it is dressed receiveth blessing from God But that which beareth Thornes and Briers is rejected and is nigh unto cursing whose end is to be burned a Heb. 6. 4 5 6 7 c. Answerable hereunto is another in the same Epistle For if we sin willfully after we have received the knowledge of the Truth there remaineth no more Sacrifice for sins But a certaine fearful looking for of judgement and fiery indignation which shall devour the Adversaries He that despised Moses Law died without mercy under two or three witnesses Of how much sorer punishment suppose yee shall he be thought worthy who hath troden under foot the Son of God and hath counted the Blood of the Covenant wherewith he was sanctified an unholy thing and hath done despite to the Spirit of Grace b Heb. 10. 26 27 c. Evident it is that in these two passages the Holy Ghost after a most serious manner and with a very pathetique and moving straine of speech and discourse scarce the like to be found in all the Scriptures admonisheth those who are at present true Believers to take heed of relapsing into the wayes of their former ignorance and impiety This Caveat or admonition he vehemently presseth by an argument of this import that in case they shall thus relapse there will be very little or no hope at all of their recovery or returne to the estate of Faith and Grace wherein they now stand Before the faces of such sayings and passages as these rightly understood and duly considered there is no standing for that Doctrine which denies a possibility either of a totall or finall defection in the Saints But this light also is darkened in the Heavens thereof by the interposition of the vailes of these two exceptions 1. That the Apostle in the said passages affirms nothing positively concerning the falling away of those he speaks of but only conditionally and upon supposition 2. That he doth not speak of true and sound Believers but of Hypocrites and such who had Faith onely in shew not in substance The former of these exceptions hath been already non-suited and that by some of the ablest Patrons themselves of the cause of Perseverance c Cap. 11. Sect. 9. where we were taught from a pen of that learning That such conditional sayings upon which Admonitions Promises or Threatenings are built do at least suppose something in possibility however by vertue of their Tenor and Form they suppose nothing in being But 2. As to the Places in Hand there is not any Hypothetical sign or conditional Particle to be found in either of them as they come from the Holy Ghost and are carried in the Original Those two iffs appearing in the English Translation the one in the former Place the other in the latter shew it may be the Translators inclination to the cause but not their faithfulness in their engagement an infirmity whereunto they were very subject as we shall have occasion to take notice of the second time ere long in another instance of like partiality But the Tenor of both the Passages in hand is so ordered by the Apostle that He plainly declares how great and fearful the danger is or will be when Beleevers do or shall fall away not if or in case they shall fall away To the latter exception which pretends to finde onely Hypocrites and §. 19. not true Beleevers staged in both Passages we likewise answer that it glosseth no whit better then the former if not much worse considering that the Persons presented in the said Passages are described by such characters and signal excellencies which the Scriptures are wont to appropriate unto Saints and true Beleevers and that when they intend to shew them in the best and greatest of their glory What we say herein will I suppose be made above all gainsaying by instancing Particulars 1. The Persons spoken of are in the former of the Passages said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. enlightened meaning with the knowledg of God and of Jesus Christ in the Gospel How frequently is this Grace of illumination or enlightening attributed unto the Saints or true Beleevers The Apostle having said that the god of this world had blinded the eyes of those who beleeve nor lest the light