PROPOSITIONS V. & VI. (continued 2)

Arg.God’s Spirit strives in the Wicked. If God plead with the Wicked, from the Possibility of their being accepted; if God’s Spirit strive in them for a Season, in order to save them, who afterwards perish; if he wait to be gracious unto them; if he be Long-suffering towards them; and if this Long-suffering be Salvation to them while it endureth, during which Time God willeth them not to perish, but exhibiteth to them the Riches of his Goodness and Forbearance to lead them to Repentance; then there is a Day of Visitation wherein such might have been, or some such now may be saved, who have perished; and may perish, if they repent not:

But the first is true: Therefore also the last.

§. XX.

Proof 2.

Secondly

, This appeareth from the Prophet

Isaiah

v. 4.

The Vineyard planted brought forth wild Grapes.

What could I have done more to my Vineyard?

For in Ver. 2. he saith;

He had fenced it, and gathered out the Stones thereof, and planted it with the choicest Vine: And yet

(saith he)

when I looked it should have brought forth Grapes, it brought forth wild Grapes

. Wherefore he calleth the Inhabitants of

Jerusalem

, and Men of

Judah

, to judge betwixt him and his Vineyard, saying;

What could I have done more to my Vineyard, than I have done in it? and yet

(as is said)

it brought forth wild Grapes

: Which was applied to many in

Israel

, who refused God’s Mercy. The same Example is used by Christ,

Matth.

xxi. 33.

Mark

xii. 1.

Luke

xx. 9. where

Jesus

shews, how to some

a Vineyard was planted

, and all Things given necessary for them, to get them Fruit to pay or restore to their Master; and how the Master many Times waited to be merciful to them, in sending Servants after Servants, and passing by many Offences, before he determined to destroy and cast them out.

First

then, this cannot be understood of the Saints, or of such as repent and are saved; for it is said expresly,

He will destroy them

. Neither would the Parable any ways have answered the End for which it is alleged, if these Men had not been in a Capacity to have done Good; yea, such was their Capacity, that Christ saith in the Prophet,

What could have I done more?

So that it is more than manifest, that by this Parable, repeated in three sundry

Evangelists

, Christ holds forth his Long-suffering towards Men, and their Wickedness, to whom Means of Salvation being afforded, do nevertheless resist, to their own Condemnation. To these also are parallel these Scriptures,

Prov.

i. 24, 25, 26.

Jer.

xviii. 9, 10.

Matth.

xviii. 32, 33, 34.

Acts

xiii. 46.

Proof 3.Lastly, That there is a Day of Visitation given to the Wicked, wherein they might have been saved, and which being expired, they are shut out from Salvation, Christ’s Lamentation over Jerusalem.appears evidently by Christ’s Lamentation over Jerusalem, expressed in three sundry Places, Matth. xxiii. 37. Luke xiii. 34. and xix. 41, 42. And when he was come near, he beheld the City, and wept over it, saying; If thou hadst known, even thou, at least in this thy Day, the Things that belong to thy Peace; but now they are hid from thine Eyes! Than which nothing can be said more evident to prove our Doctrine. For, First, he insinuates that there was a Day wherein the Inhabitants of Jerusalem might have known those Things that belonged to their Peace. Secondly, That during that Day he was willing to have gathered them, even as an Hen gathereth her Chickens. A familiar Example, yet very significative in this Case; which shews that the Offer of Salvation made unto them was not in vain on his Part, but as really, and with as great Chearfulness and Willingness, as an Hen gathereth her Chickens. Such as is the Love and Care of the Hen toward her Brood, such is the Care of Christ to gather lost Men and Women, to redeem them out of their corrupt and degenerate State. Thirdly, That because they refused, the Things belonging to their Peace were hid from their Eyes. Why were they hid? Because ye would not suffer me to gather you; ye would not see those Things that were good for you, in the Season of God’s Love towards you; and therefore now, that Day being expired, ye cannot see them: And, for a farther judgment, God suffers you to be hardened in Unbelief.

God hardens, when.So it is, after real Offers of Mercy and Salvation rejected, that Men’s Hearts are hardened, and not before. Thus that Saying is verified, To him that hath, shall be given; and from him that hath not, shall be taken away even that which he hath. This may seem a Riddle, yet it is according to this Doctrine easily solved. He hath not, because he hath lost the Season of using it, and so to him it is now as nothing; for Christ uses this Expression, Matth. xxv. 26. The one Talent was sufficient.upon the Occasion of the taking the one Talent from the slothful Servant, and giving it to him that was diligent; which Talent was no ways insufficient of itself, but of the same Nature with those given to the others; and therefore the Lord had Reason to exact the Profit of it proportionably, as well as from the rest: So, I say, it is after the rejecting of the Day of Visitation, that the Judgment of Obduration is inflicted upon Men and Women, as Christ pronounceth it upon the Jews out of Isa. vi. 9. which all the four Evangelists make Mention of, Matth. xiii. 14. Mark iv. 12. Luke viii. 10. John xii. 40. and last of all the Apostle Paul, after he had made Offer of the Gospel of Salvation to the Jews at Rome, pronounceth the same, Acts xxviii. 26. after that some believed not; Well spake the Holy Ghost, by Isaiah the Prophet, unto our Fathers, saying, Go unto this People, and say, Hearing ye shall hear, and shall not understand; and seeing ye shall see, and shall not perceive. For the Heart of this People is waxed gross, and their Ears are dull of hearing, and their Eyes have they closed; lest they should see with their Eyes, and hear with their Ears, and understand with their Hearts, and should be converted, and I should heal them. So it appears, that God would have them to see, but they closed their Eyes; and therefore they are justly hardened. Cyril. Alex.Of this Matter Cyrillus Alexandrinus upon John, Lib. 6. Cap. 21. speaks well, answering to this Objection. But some may say, If Christ be come into the World, that those that see may be blinded, their Blindness is not imputed unto them; but it rather seems that Christ is the Cause of their Blindness, who saith, He is come into the World, that those that see may be blinded. But, saith he, they speak not rationally, who object these Things unto God, and are not afraid to call him the Author of Evil. For, as the sensible Sun is carried upon our Horizon, that it may communicate the Gift of its Clearness unto all, and make its Light shine upon all; The Cause of Man’s remaining in Darkness, the closing of his Eyes.yet if any one close his Eye-lids, or willingly turn himself from the Sun, refusing the Benefit of its Light, he wants its Illumination, and remains in Darkness, not through the Defect of the Sun, but through his own Fault. So that the true Sun, who came to enlighten those that sat in Darkness, and in the Region of the Shadow of Death, visited the Earth for this Cause, that he might communicate unto all the Gift of Knowledge and Grace, and illuminate the inward Eyes of all by a spiritual Splendor: But many reject the Gift of this heavenly Light freely given to them, and have closed the Eyes of their Minds, lest so excellent an Illumination or Irradiation of the eternal Light should shine unto them. It is not then through Defect of the true Sun that they are blinded, but only through their own Iniquity and Hardness; for, as the wise Man saith, Wisdom ii. Their Wickedness hath blinded them.

From all which I thus argue:

The obstinate Jews had a Day.If there was a Day wherein the obstinate Jews might have known the Things that belonged to their Peace, which, because they rejected it, was hid from their Eyes; if there was a Time wherein Christ would have gathered them, who, because they refused, could not be gathered; then such as might have been saved do actually perish, that slighted the Day of God’s Visitation towards them, wherein they might have been converted and saved.

But the first is true: Therefore also the last.

§. XXI.

Prop. II.

Proved.

Secondly

, That which comes in the second Place to be proved is,

That whereby God offers to work this Salvation during the Day of every Man’s Visitation

; and that is,

That he hath given to every Man a Measure of saving, sufficient, and supernatural Light and Grace

. This I shall do, by God’s Assistance, by some plain and clear Testimonies of the Scripture.

Proof 1.First, From that of John i. 9. That was the true Light, which lighteth every Man that cometh into the World. The Light enlightening every Man, &c.—This Place doth so clearly favour us, that by some it is called the Quakers Text; for it doth evidently demonstrate our Assertion; so that it scarce needs either Consequence or Deduction, seeing itself is a Consequence of two Propositions asserted in the former Verses, from which it followeth as a Conclusion in the very Terms of our Faith. The first of these Propositions is, The Life that is in him is the Light of Men: The second, The Light shineth in the Darkness; And from these two he infers, and He is the true Light, which lighteth every Man that cometh into the World.

Obs. 1.From whence I do in short observe, That this divine Apostle calls Christ the Light of Men, and giveth us this as one of the chief Properties, at least considerably and especially to be observed by us; seeing hereby, as he is the Light, and as we walk with him in that Light which he communicates to us, we come to have Fellowship and Communion with him; as the same Apostle saith elsewhere, 1 John i. 7. Secondly, That this Light shineth in Darkness, though the Darkness comprehend it not. —Not to a certain Number of Men, but every Man.Thirdly, That this true Light enlighteneth every Man that cometh into the World. Where the Apostle, being directed by God’s Spirit, hath carefully avoided their Captiousness, that would have restricted this to any certain Number: Where every one is, there is none excluded. Next, should they be so obstinate, as sometimes they are, as to say that this [every Man] is only every one of the Elect; these Words following, every Man that cometh into the World, would obviate that Objection. So that it is plain there comes no Man into the World, whom Christ hath not enlightened in some Measure, and in whose dark Heart this Light doth not shine; though the Darkness comprehend it not, yet it shineth there; and the Nature thereof is to dispel the Darkness where Men shut not their Eyes upon it. The Light dispelling Darkness begets Faith.Now for what End this Light is given, is expressed, Ver. 7. where John is said to come for a Witness, to bear Witness to the Light, that all Men through it might believe; to wit, through the Light, [Greek: di autou: δι αυτου], which doth very well agree with [Greek: phôtos: φωτος], as being the nearest Antecedent, though most Translators have (to make it suit with their own Doctrine) made it relate to John, as if all Men were to believe through John. For which, as there is nothing directly in the Text, so it is contrary to the very Strain of the Context. For, seeing Christ hath lighted every Man with this Light, Is it not that they may come to believe through it? All could not believe through John, because all Men could not know of John’s Testimony; whereas every Man being lighted by this, may come therethrough to believe. John shined not in Darkness; but this Light shineth in the Darkness, that having dispelled the Darkness, it may produce and beget Faith. And, Lastly, We must believe through that, and become Believers through that, by walking in which, Fellowship with God is known and enjoyed; but, as hath been above-observed, it is by walking in this Light that we have this Communion and Fellowship; not by walking in John, which were Nonsense. So that this Relative [Greek: di autou: δι αυτου], must needs be referred to the Light, whereof John bears Witness, that through that Light, wherewith Christ hath lighted every Man, all Men might come to believe. Seeing then this Light is the Light of Jesus Christ, and the Light through which Men come to believe, I think it needs not to be doubted, but that it is a supernatural, saving, and sufficient Light. The Light is supernatural, saving, and sufficient.If it were not supernatural, it could not be properly called the Light of Jesus; for though all Things be his, and of him, and from him; yet those Things which are common and peculiar to our Nature, as being a Part of it, we are not said in so special a Manner to have from Christ. Moreover, the Evangelist is holding out to us here the Office of Christ as Mediator, and the Benefits which from him as such do redound unto us.

Obser. 2.Secondly, It cannot be any of the natural Gifts or Faculties of our Soul, whereby we are said here to be enlightened, because this Light is said to shine in the Darkness, and cannot be comprehended by it. The Darkness is Man’s natural State and Condition.Now this Darkness is no other but Man’s natural Condition and State; in which natural State he can easily comprehend, and doth comprehend, those Things that are peculiar and common to him as such. That Man in his natural Condition is called Darkness, see Eph. v. 8. For ye were sometimes Darkness, but now are ye Light in the Lord. And in other Places, as Acts xxvi. 18. Col. i. 3. 1 Thess. v. 5. where the Condition of Man in his natural State, is termed Darkness: Therefore, I say, this Light cannot be any natural Property or Faculty of Man’s Soul, but a supernatural Gift and Grace of Christ.

Obser. 3.Thirdly, It is sufficient and saving.

Arg. 1.That which is given, That all Men through it may believe, must needs be saving and sufficient: That, by walking in which, Fellowship with the Saints and the Blood of Christ, Which cleanseth from all Sin, is possessed, must be sufficient:

But such is the Light, 1 John i. 7.

Therefore, &c.

Moreover;

Arg. 2.That which we are commanded to believe in, That we may become the Children of the Light, must be a supernatural, sufficient and saving Principle:

But we are commanded to believe in this Light:

Therefore, &c.

The Proposition cannot be denied. The Assumption is Christ’s own Words, John xii. 36. While ye have the Light, believe in the Light, that ye may be the Children of the Light.

Object.To this they object, That by [Light] here is understood Christ’s outward Person, in whom he would have them believe.

Answ.That they ought to have believed in Christ, that is, that he was the Messiah that was to come, is not denied; Whether Christ’s outward Person was the Light?but how they evince that Christ intended that here, I see not: Nay, the Place itself shews the Contrary, by these Words, While ye have the Light; and by the Verse going before, Walk while ye have the Light, lest Darkness come upon you: Which Words import, That when that Light in which they were to believe was removed, then they should lose the Capacity or Season of believing. Now this could not be understood of Christ’s Person, else the Jews might have believed in him; and many did savingly believe in him, as all Christians do at this Day, when the Person, to wit, his bodily Presence, or outward Man, is far removed from them. The Light of Christ is not Christ’s outward Man or Person.So that this Light in which they were commanded to believe must be that inward spiritual Light that shines in their Hearts for a Season, even during the Day of Man’s Visitation; which, while it continueth to call, invite, and exhort, Men are said to have it, and may believe in it; but when Men refuse to believe in it, and reject it, then it ceaseth to be a Light to shew them the Way; but leaves the Sense of their Unfaithfulness as a Sting in their Conscience, which is a Terror and Darkness unto them, and upon them, in which they cannot know where to go, neither can work any Ways profitably in order to their Salvation. And therefore to such rebellious Ones the Day of the Lord is said to be Darkness, and not Light, Amos v. 18.

From whence it appears, that though many receive not the Light, as many comprehend it not, nevertheless this saving Light shines in all, that it may save them. Cyrillus Alexandrinus upon John Lib. 1. Chap. II.Concerning which also Cyrillus Alexandrinus saith well, and defends our Principle: “With great Diligence and Watchfulness,” saith he, “doth the Apostle John endeavour to anticipate and prevent the vain Thoughts of Men: For there is here a wonderful Method of sublime Things, and overturning of Objections. He had just now called the Son the true Light, by whom he affirmed, That every Man coming into the World was enlightened; yea, that he was in the World, and the World was made by him. One may then object, If the Word of God be the Light, and if this Light enlighten the Hearts of Men, and suggest unto Men Piety and the Understanding of Things; if he was always in the World, and was the Creator or Builder of the World, why was he so long unknown unto the World? It seems rather to follow because he was unknown to the World, therefore the World was not enlightened by him, nor he totally Light. Lest any should so object, he divinely infers [and the World knew him not.] The Sun enlightens: But Man through Negligence buries Illumination.Let not the World,” saith he, “accuse the Word of God, and his eternal Light, but its own Weakness; for the Sun enlightens, but the Creature rejects the Grace that is given unto it, and abuseth the Sharpness of Understanding granted it, by which it might have naturally known God; and, as a Prodigal, hath turned its Sight to the Creatures, neglecting to go forward, and through Laziness and Negligence buried the Illumination, and despised this Grace. Which that the Disciple of Paul might not do, he was commanded to watch; therefore it is to be imputed to their Wickedness, who are illuminated, and not unto the Light. For as albeit the Sun riseth upon all, yet he that is blind receiveth no Benefit thereby; none thence can justly accuse the Brightness of the Sun, but will ascribe the Cause of not seeing to the Blindness: So I judge it is to be understood of the only begotten Son of God; for he is the true Light, and sendeth forth his Brightness upon all; but the God of this World, as Paul saith, hath blinded the Minds of those that believe not, 2 Cor. iv. 4. that the Light of the Gospel shine not unto them. We say then, that Darkness is come upon Men, not because they are altogether deprived of Light, for Nature retaineth still the Strength of Understanding divinely given it, but because Man is dulled by an evil Habit, and become worse, and hath made the Measure of Grace, in some respect, to languish. When therefore the Like befalls Man, the Psalmist justly prays, crying, Open mine Eyes, that I may behold the wonderful Things of thy Law. For the Law was given that this Light might be kindled in us, the Blearedness of the Eyes of our Minds being wiped away, and the Blindness being removed which detained us in our former Ignorance. By these Words then, the World is accused as ungrateful and unsensible, not knowing its Author, nor bringing forth the good Fruit of the Illumination; that it may now seem to be said truly of all, which was of old said by the Prophet of the Jews, I expected that it should have brought forth Grapes, but it brought forth wild Grapes. For the good Fruit of the Illumination was the Knowledge of the Only Begotten, as a Cluster hanging from a fruitful Branch, &c.”

From which it appears Cyrillus believed, That a saving Illumination was given unto all. Grace no natural Gift.For as to what he speaks of Nature, he understands it not of the common Nature of Man by itself, but of that Nature which hath the Strength of Understanding divinely given it: For he understands this universal Illumination to be of the same Kind with that Grace of which Paul makes Mention to Timothy, saying, Neglect not the Grace that is in thee. Now it is not to be believed, that Cyrillus was so ignorant as to judge that Grace to have been some natural Gift.

§. XXII.

Proof II.

That this saving Light and Seed, or a Measure of it, is given to all, Christ tells us expresly in the Parable of the Sower,

Mat.

xiii. from Ver. 18.

Mark

iv. and

Luke

viii. 11. he saith,

The Seed of the Kingdom is sown in several Sorts of Ground, without Distinction.

That this

Seed

, sown in those several Sorts of Ground is the

Word of the Kingdom

, which the Apostle calls the

Word of Faith

, Rom. x. 8. James i. 21.[Greek: ho Logos emphytos: ὁ Λογος εμφυτος],

the implanted ingrafted Word, which is able to save the Soul

; the Words themselves declare that it is that which is

saving

in the Nature of it, for in the good Ground it fructified abundantly.

Let us then observe, That this Seed of the Kingdom, this saving, supernatural, and sufficient Word, was really sown in the stony, thorny Ground, and by the Way-side, where it did not profit, but became useless as to these Grounds: It was, I say, the same Seed that was sown in the good Ground. It is then the Fear of Persecution and Deceitfulness of Riches, as Christ himself interpreteth the Parable, which hindereth this Seed to grow in the Hearts of many: Not but that in its own Nature it is sufficient, being the same with that which groweth up and prospereth in the Hearts of those who receive it. So that, though all are not saved by it, yet there is a Seed of Salvation planted and sown in the Hearts of all by God, which would grow up and redeem the Soul, if it were not choked and hindered. Concerning this Parable, Victor Antiochenus, on Mark iv. as he is cited by Vossius, in his Pelagian History, Book 7. saith, “That our Lord Christ hath liberally sown the divine Seed of the Word, and proposed it to all, without Respect of Persons; and as he that soweth distinguisheth not betwixt Ground and Ground, but simply calleth in the Seed without Distinction, so our Saviour hath offered the Food of the divine Word so far as was his Part, although he was not ignorant what would become of many. Lastly, He so behaved himself, as he might justly say, What should I have done that I have not done?” And to this answered the Parable of the Talents, Mat. xxv. he that had two Talents was accepted, as well as he that had five, because he used them to his Master’s Profit: And he that had one might have done so; his Talent was of the same Nature of the rest; it was as capable to have proportionably brought forth its Interest as the rest. And so though there be not a like Proportion of Grace given to all, to some five Talents, to some two Talents, and to some but one Talent; yet there is given to all that which is sufficient, and no more is required than according to that which is given: For unto whomsoever much is given, from him shall much be required, Luke xii. 48. He that had the two Talents was accepted for giving four, nothing less than he that gave the ten: So should he also that gave the one, if he had given two; and no doubt one was capable to have produced two, as well as five to have produced ten, or two four.

§. XXIII.

Pro. III.

The Light is the Gospel, the Power of God,

preached

in every Creature under Heaven.

Thirdly

, This saving spiritual Light is the Gospel, which the Apostle saith expresly, is preached

in every Creature under Heaven

; even that very

Gospel whereof Paul was made a Minister

, Col. i. 23. For the Gospel is not a mere Declaration of good Things, being the

Power of God unto Salvation to all those that believe

, Rom. i. 16. Though the outward Declaration of the Gospel be taken sometimes for the Gospel; yet it is but figuratively, and by a

Metonymy

. For to speak properly, the Gospel is this inward Power and Life which preacheth

glad Tidings

in the Hearts of all Men, offering Salvation unto them, and seeking to redeem them from their Iniquities, and therefore it is said to be preached

in every Creature under Heaven

: Whereas there are many Thousands of Men and Women, to whom the outward Gospel was never preached. Therefore, the Apostle

Paul

,

Romans

i. where he saith,

The Gospel is the Power of God unto Salvation

, adds, That

therein is revealed the Righteousness of God from Faith to Faith

; and also the

Wrath of God against such as hold the Truth of God in Unrighteousness

: For this Reason, saith he,

Because that which may be known of God is manifest in them; for God hath shewed it unto them

. Now that which may be known of God, is known by the Gospel, which was manifest in them. For those of whom the Apostle speaks, had no outward Gospel preached unto them; so that it was by the inward Manifestation of the Knowledge of God

in them

, which is indeed the Gospel preached in Men,

That the Righteousness of God is revealed from Faith to Faith

; that is, it reveals to the Soul that which is just, good, and righteous; and that as the Soul receiveth it, and believes, Righteousness comes more and more to be revealed from one Degree of Faith to another. For though, as the following Verse saith, the outward Creation declares the Power of God; yet

that which may be known of him is manifest within

: By which inward Manifestation, we are made capable to see and discern the eternal Power and Godhead in the outward Creation; so, were it not for this inward Principle, we could no more understand the invisible Things of God by the outward visible Creation, than a blind Man can see and discern the Variety of Shapes and Colours, or judge of the Beauty of the outward Creation. Therefore he saith, First,

That which may be known of God is manifest in them

, and in and by that they may read and understand the Power and Godhead in those Things that are outward and visible. And though any might pretend that the outward Creation doth of itself, without any supernatural or saving Principle in the Heart, even declare to the natural Man that there is a God; yet what would such a Knowledge avail, if it did not also communicate to me what the Will of God is, and how I shall do that which is acceptable to him?

The

outward Creation

may beget a Persuasion in Man of an eternal Power or Virtue.

For the outward Creation, though it may beget a Persuasion that there is some eternal Power or Virtue by which the World hath had its Beginning; yet it doth not tell me, nor doth it inform me of that which is just, holy, and righteous; how I shall be delivered from my Temptations and evil Affections, and come unto Righteousness; that must be from some inward Manifestation in my Heart. Whereas those

Gentiles

, of whom the Apostle speaks, knew by that

inward Law

, and Manifestation of the Knowledge of God in them to distinguish betwixt Good and Evil, as in the next Chapter appears, of which we shall speak hereafter. The Prophet

Micah

, speaking of Man indefinitely, or in general, declares this,

Mic.

vi. 8.

He hath shewed thee, O Man, what is good. And what doth the Lord require of thee, but to do justly, and to love Mercy, and to walk humbly

with thy God

?

He doth not say God requires, till he hath first assured that he hath shewed unto them. Now, because this is shewed unto all Men, and manifest

in them

, therefore, saith the Apostle, is the

Wrath of God revealed against them, for that they hold the Truth in Unrighteousness

; that is, the Measure of Truth, the Light, the Seed, the Grace

in them

: For that they

hide the Talent in the Earth

; that is, in the earthly and unrighteous Part in their Hearts, and suffer it not to bring forth Fruit, but to be choked with the sensual Cares of this Life, the Fear of Reproach, and the Deceitfulness of Riches, as by the Parables above-mentioned doth appear. But the Apostle

Paul

opens and illustrates this Matter yet more,

Rom.

x. where he declares,

That the Word which he preached

(now the Word which he preached, and the Gospel which he preached, and whereof he was a Minister, is one and the same)

is not far off, but nigh in the Heart and in the Mouth

; which done, he frameth as it were the Objection of our Adversaries in the 14th and 15th Verses,

How shall they believe in him of whom they have not heard? And how shall they hear without a Preacher?

This he answers in the 18th Verse, saying,

But, I say, have they not heard? Yes verily, their Sound went into all the Earth, and their Words unto the Ends of the World

;

The divine Preacher (the Word nigh) hath founded in the Ears and Hearts of all Men.

insinuating, that this divine Preacher had founded in the Ears and Hearts of

all Men

: For of the

outward Apostles

that Saying was not true, neither then, nor many hundred Years after; yea, for aught we know, there may be yet great and spacious Nations and Kingdoms that never have heard of

Christ

nor his Apostles as outwardly. This inward and powerful

Word of God

is yet more fully described in the Epistle to the

Hebrews

, Chap. iv. 12, 13.

For the Word of God is quick and powerful, and sharper than any two-edged Sword, piercing even to the dividing asunder of Soul and Spirit, and of the Joints and Marrow, and is a Discerner of the Thoughts and Intents of the Heart.

The Virtues of this spiritual Word are here enumerated: It is

quick

, because it

searches

and

tries the Hearts of all

; no Man’s Heart is exempt from it: For the Apostle gives this Reason of its being so, in the following Verse,

Before whom all Things are manifest.

But all Things are naked and opened unto the Eyes of him with whom we have to do: And there is not any Creature that is not manifest in his Sight.

Though this ultimately and mediately be referred to God, yet nearly and immediately it relates to the

Word

or

Light

, which, as hath been before proved, is

in the Hearts of all

, else it had been improper to have brought it in here.

And every Thought and Intent of the Heart.

The Apostle shews how

every Intent and Thought of the Heart is discerned by the Word of God

, because all Things are naked before God; which imports nothing else but it is in and by this Word whereby God sees and discerns Man’s Thoughts; and so it must needs be in all Men, because the Apostle saith,

There is no Creature that is not manifest in his Sight

.

The

Faithful Witness

.

This then is that faithful

Witness

and

Messenger

of God that bears Witness for God, and for his Righteousness in the Hearts of all Men:

For he hath not left Man without a Witness

, Acts xiv. 17. and he is said to be

given for a Witness to the People

, Isa. lv. 4. And as this Word beareth Witness for God, so it is not placed in Men only to condemn them: For as he is given for a

Witness

, so saith the Prophet,

He is given for a Leader and Commander

.

A Leader and Commander.

The Light is given, that all through it may believe

, John i. 7.

For Faith cometh by Hearing, and Hearing by the Word of God

, which is placed in Man’s Heart, both to be a Witness for God, and to be a Means to bring Man to God through Faith and Repentance: It is therefore

powerful

, that it may divide betwixt the Soul and the Spirit:

A two-edged Sword.

It is like a

Two-edged Sword

, that it may cut off Iniquity from him, and separate betwixt the Precious and the Vile;

A Fire and a Hammer.

and because Man’s Heart is cold and hard like Iron naturally, therefore hath God placed this Word

in him

, which is said to be like a

Fire

, and like a

Hammer

, Jer. xxiii. 29. that like as by the Heat of the Fire the Iron, of its own Nature cold, is warmed and softened, and by the Strength of the Hammer is framed according to the Mind of the Worker; so the cold and hard Heart of Man is by the Virtue and Powerfulness of this Word of God

near

and

in

the Heart, as it resists not, warmed and softened, and receiveth an heavenly and cœlestial Impression and Image. The most Part of the Fathers have spoken at large touching this

Word

,

Seed

,

Light

, and

saving Voice

, calling all unto Salvation, and able to save.

Clem. Alex.Clemens Alexandrinus saith, Lib. 2. Stromat. “The divine Word hath cried, calling all, knowing well those that will not obey; and yet, because it is in our Power either to obey or not to obey, that none may have a Pretext of Ignorance, it hath made a righteous Call, and requireth but that which is according to the Ability and Strength of every one.” The self-same, in his Warning to the Gentiles; “For as,” saith he, “that Heavenly Ambassador of the Lord, The Grace of God, that brings Salvation, hath appeared unto all, &c. This is, the new Song, Coming and Manifestation of the Word, which now shows itself in us, which was in the Beginning, and was first of all.” And again, “Hear therefore, ye that are afar off; hear, ye who are near; the Word is hid from none, the Light is common to all, and shineth to all. There is no Darkness in the Word; let us hasten to Salvation, to the new Birth, that we being many, may be gathered into the one alone Love.” The gathering unto the one and alone Love.Ibid. he saith, “That there is infused into all, but principally into those that are trained up in Doctrine, a certain divine Influence, [Greek: tis achorrhoia theia: τις αχορῥοια θεια].” And again, he speaks concerning the “innate Witness, worthy of Belief, which of itself doth plainly chuse that which is most honest.” And again he saith, “That it is not impossible to come unto the Truth, and lay Hold of it, seeing it is most near to us, in our own Houses, as the most wise Moses declareth, living in three Parts of us, viz. in our Hands, in our Mouths, and in our Hearts. This,” saith he, “is a most true Badge of the Truth, which is also fulfilled in three Things, namely, in Counsel, in Action, in Speaking.” And again he saith also unto the unbelieving Nations, “Receive Christ, receive Light, receive Sight, to the End thou mayest rightly know both God and Man. The enlightening Word.The Word that hath enlightened us is more pleasant than Gold, and the Stone of great Value.” And again, he saith, “Let us receive the Light, that we may receive God; let us receive the Light, that we may be the Scholars of the Lord.” And again he saith to those Infidel Nations, “The heavenly Spirit helpeth thee; resist and flee Pleasure.” Again, Lib. 5. Strom. he saith, “God forbid that Man be not a Partaker of divine Acquaintance, [Greek: theias ennoias: θειας εννοιας], who in Genesis is said to be a Partaker of Inspiration.” And Pæd. Lib. 1. Cap. 3. “There is,” saith he, “some lovely and some desirable Thing in Man, which is called the In-breathing of God, [Greek: emphysêma Theou: εμφυσημα Θεου].” The same Man, Lib. 10. Strom. directeth Men unto the Light and Water in themselves, who have the Eye of the Soul darkened or dimmed through evil Education and Learning: Let them enter in unto their own domestic Light, or unto the Light which is in their own House, [Greek: pros to oikeion phôs badizetô: προς το οικειον φως βαδιζετω], unto the Truth, which manifests accurately and clearly these Things that have been written.

J. Martyr.Justin Martyr, in his first Apology, saith, “That the Word which was and is, is in all; even that very same Word which, through the Prophets, foretold Things to come.”

Auth. de Voc. Gent.The Writer of the Calling of the Gentiles saith, Lib. 1. Cap. 2. “We believe according to the same (viz. Scripture) and most religiously confess, that God was never wanting in Care to the Generality of Men; who, although he did lead, by particular Lessons, a People gathered to himself unto Godliness, yet he withdrew from no Nation of Men the Gifts of his own Goodness, that they might be convinced that they had received the Words of the Prophets, and legal Commands in Services and Testimonies of the first Principles.” Cap. 7. he saith, “That he believes that the Help of Grace hath been wholly withdrawn from no Man.” Lib. 2. Cap. 1. “Because, albeit Salvation is far from Sinners, yet there is nothing void of the Presence and Virtue of his Salvation.” Cap. 2. “But seeing none of that People over whom was set both the Doctrines, were justified but through Grace by the Spirit of Faith, who can question but that they, who of whatsoever Nation, in whatsoever Times, could please God, were ordered by the Spirit of the Grace of God, which, although in fore Time it was more sparing and hid, yet denied itself to no Ages, being in Virtue one, in Quantity different, in Counsel unchangeable, in Operation multifarious.”

§. XXIV.

Prop. III.

Proved.

The third Proposition which ought to be proved, is,

That it is by this Light, Seed, or Grace, that God works the Salvation of all Men; and many come to partake of the Benefit of Christ’s Death, and Salvation purchased by him.

God’s Salvation

wrought

by the Light in all.

By the inward and effectual Operations of which, as many

Heathens

have come to be Partakers of the Promises who were not of the Seed of

Abraham

after the Flesh, so may some now, to whom God hath rendered the Knowledge of the History impossible, come to be saved by Christ. Having already proved that

Christ

hath

died for all

, that there is a

Day of Visitation

given to

all

, during which Salvation is possible to them, and that God hath actually given a Measure of

saving Grace

and

Light

unto

all

, preached the Gospel

to

and

in

them, and placed the

Word of Faith

in their Hearts; the Matter of this Proposition may seem to be proved. Yet shall I a little, for the farther Satisfaction of all who desire to know the Truth, and hold it as it is in Jesus, prove this from two or three clear Scripture Testimonies, and remove the most common as well as the more strong Objections usually brought against it.

1 Part.Our Theme then hath two Parts; First, That those that have the Gospel and Christ outwardly preached unto them, are not saved but by the Working of the Grace and Light in their Hearts.

2 Part.Secondly, That by the Working and Operation of this, many have been, and some may be saved, to whom the Gospel hath never been outwardly preached, and who are utterly ignorant of the outward History of Christ.

1 Part. Proved.As to the first, though it be granted by most, yet because it is more in Words than Deeds (the more full discussing of which will occur in the next Proposition concerning Justification) I shall prove it in few Words. And first from the Words of Christ to Nicodemus, John iii. 3. Verily, verily I say unto thee, except a Man be born again, he cannot see the Kingdom of God. The New Birth (or Regeneration) cometh not by the outward Knowledge of Christ.Now this Birth cometh not by the outward Preaching of the Gospel, or Knowledge of Christ, or historical Faith in him; seeing many have that, and firmly believe it, who are never thus renewed. The Apostle Paul also goes so far, while he commends the Necessity and Excellency of this new Creation, as in a certain Respect to lay aside the outward Knowledge of Christ, or the Knowledge of him after the Flesh, in these Words, 2 Cor. v. 16, 17. Wherefore henceforth know we no Man after the Flesh; yea, though we have known Christ after the Flesh, yet now henceforth know we him no more. Therefore if any Man be in Christ, he is a new Creature, old Things are passed away, behold all Things are become new. Whence it manifestly appears, that he makes the Knowledge of Christ after the Flesh but as it were the Rudiments which young Children learn, which after they are become better Scholars, are of less Use to them; because they have and possess the very Substance of those first Precepts in their Minds. As all Comparisons halt in some Part, so shall I not affirm this to hold in every Respect; yet so far will this hold, that as those that go no farther than the Rudiments are never to be accounted learned, and as they grow beyond these Things, so they have less Use of them, even so such as go no farther than the outward Knowledge of Christ shall never inherit the Kingdom of Heaven. But such as come to know this new Birth, to be in Christ indeed, to be a new Creature, to have Old Things passed away, and all Things become new, may safely say with the Apostle, Though we have known Christ after the Flesh, yet now henceforth know we him no more. But by the Work of Light and Grace in the Heart.Now this new Creature proceeds from the Work of this Light and Grace in the Heart: It is that Word which we speak of, that is sharp and piercing, that implanted Word, able to save the Soul, by which this Birth is begotten; and therefore Christ has purchased unto us this holy Seed, that thereby this Birth might be brought forth in us, which is therefore also called the Manifestation of the Spirit, given to every one to profit withal; for it is written, that by one Spirit we are all baptized into one Body. And the Apostle Peter also ascribeth this Birth to the Seed and Word of God, which we have so much declared of, saying, 1 Pet. i. 23. Being born again, not of corruptible Seed, but of incorruptible, by the Word of God, which liveth and abideth for ever. Though then this Seed be small in its Appearance, so that Christ compares it to a Grain of Mustard-seed, which is the least of all Seeds, Matth. xiii. 31, 32. and that it be hid in the earthly Part of Man’s Heart; yet therein is Life and Salvation towards the Sons of Men wrapped up, which comes to be revealed as they give Way to it. The Kingdom of God is in the Seed, in the Hearts of all Men.And in this Seed in the Hearts of all Men is the Kingdom of God, as in Capacity to be produced, or rather exhibited, according as it receives Depth, is nourished, and not choked: Hence Christ saith, that The Kingdom of God was in the very Pharisees, Luke xvii. 20, 21. who did oppose and resist him, and were justly accounted as Serpents, and a Generation of Vipers. Now the Kingdom of God could be no otherwise in them than in a Seed, even as the Thirty-fold and the Hundred-fold is wrapt up in a small Seed, lying in a barren Ground, which springs not forth because it wants Nourishment: And as the whole Body of a great Tree is wrapped up potentially in the Seed of the Tree, and so is brought forth in due Season; and as the Capacity of a Man or Woman is not only in a Child, but even in the very Embryo, even so the Kingdom of Jesus Christ, yea, Jesus Christ himself, Christ within, who is the Hope of Glory, and becometh Wisdom, Righteousness, Sanctification and Redemption, is in every Man’s and Woman’s Heart, in that little incorruptible Seed, ready to be brought forth, as it is cherished and received in the Love of it. For there can be no Men worse than those rebellious and unbelieving Pharisees were; and yet this Kingdom was thus within them, and they were directed to look for it there: So it is neither lo here, nor lo there, in this or the other Observation, that this is known, but as this Seed of God in the Heart is minded and entertained. And certainly hence it is, even because this Light, Seed, and Grace that appears in the Heart of Man is so little regarded, and so much overlooked, that so few know Christ brought forth in them. Calvinists, Papists, Arminians and Socinians Errors denying the Light to be saving.The one Sort, to wit, the Calvinists, they look upon Grace as an irresistible Power, and therefore neglect and despise this eternal Seed of the Kingdom in their Hearts, as a low, insufficient, useless Thing as to their Salvation. On the other Hand, the Papists, Arminians, and Socinians, they go about to set up their natural Power and Will with one Consent, denying that this little Seed, this small Appearance of the Light, is that supernatural saving Grace of God given to every Man to save him. And so upon them is verified that Saying of the Lord Jesus Christ, This is the Condemnation of the World, that Light is come into the World, but Men love Darkness rather than Light; the Reason is added, Because their Deeds are evil. All confess they feel this; but they will not have it to be of that Virtue. Some will have it to be Reason; some a natural Conscience; some, certain Reliques of God’s Image, that remained in Adam. So that Christ, as he met with Opposition from all Kinds of Professors in his outward Appearance, doth now also in his inward. The Meanness of Christ’s Appearance in the Flesh.It was the Meanness of his outward Man that made many despise him, saying, Is not this the Son of the Carpenter? Are not his Brethren and Sisters among us? Is not this a Galilean? And came there ever a Prophet out of Galilee? And such-like Reasonings. For they expected an outward Deliverer, who as a Prince should deliver them with great Ease from their Enemies, and not such a Messiah as should be crucified shamefully, and as it were lead them into many Sorrows, Troubles, and Afflictions. So the Meanness of this Appearance makes the crafty Jesuits, the pretended rational Socinians, and the learned Arminians, overlook it; desiring rather something that they might exercise their Subtilty, Reason, and Learning about, and use the Liberty of their own Wills. And the secure Calvinists, they would have a Christ to save them without any Trouble; to destroy all their Enemies for them without them, and nothing or little within, and in the mean While to be at Ease to live in their Sins secure. The Nature of the Light.Whence, when all is well examined, the Cause is plain; it is Because their Deeds are Evil, that with one Consent they reject this Light: For it checks the wisest of them all, and the learnedest of them all; in Secret it reproves them; neither can all their Logick silence it, nor can the securest among them stop its Voice from crying, and reproving them within, for all their Confidence in the outward Knowledge of Christ, or of what he hath suffered outwardly for them. For, as hath been often said, In a Day it strives with all, wrestles with all; and it is the unmortified Nature, the first Nature, the old Adam, yet alive in the wisest, in the learnedest, in the most zealous for the outward Knowledge of Christ, that denies this, that despises it, that shuts it out, to their own Condemnation. They come all under this Description, Every one that doeth evil hateth the Light, neither cometh to the Light, lest his Deeds should be reproved, John iii. 20. So that it may be said, now, and we can say from a true and certain Experience, as it was of old, Psalm cxviii. 22. Mat. xxi. 42. Mark xii. 10. Luke xx. 17. Acts iv. 11. The Stone which the Builders of all Kinds have rejected, the same is become unto us the Head of the Corner. Glory to God for ever! who hath chosen us as First-fruits to himself in this Day, wherein he is arisen to plead with the Nations; and therefore hath sent us forth to preach this everlasting Gospel unto all, Christ nigh to all, the Light in all, the Seed sown in the Hearts of all, that Men may come and apply their Minds to it. And we rejoice that we have been made to lay down our Wisdom and Learning (such of us as have had some of it) and our carnal Reasoning, to learn of Jesus; and sit down at the Feet of Jesus in our Hearts, and hear him, who there makes all Things manifest, and reproves all Things by his Light, Ephes. v. 13. For many are wise and learned in the Notion, in the Letter of the Scripture, The Wise and Learned in the Notion, Crucifiers of Christ.as the Pharisees were, and can speak much of Christ, and plead strongly against Infidels, Turks, and Jews, and it may be also against some Heresies, who, in the mean Time, are crucifying Christ in the small Appearance of his Seed in their Hearts. Oh! better were it to be stripped and naked of all, to account it as Dross and Dung, and become a Fool for Christ’s Sake, thus knowing him to teach thee in thy Heart, so as thou mayest witness him raised there, feel the Virtue of his Cross there, and say with the Apostle, I glory in nothing, save in the Cross of Christ, whereby I am crucified to the World, and the World unto me. This is better than to write thousands of Commentaries, and to preach many Sermons. And it is thus to preach Christ, and direct People to his pure Light in the Heart, that God hath raised us up, and for which the wise Men of this World account us Fools; None are saved by the Knowledge of the History, but by the Operation of the Light of Christ in the Mystery.because by the Operation of this Cross of Christ in our Hearts, we have denied our own Wisdom and Wills in many Things, and have forsaken the vain Worships, Fashions, and Customs of this World. For these divers Centuries the World hath been full of a dry, fruitless, and barren Knowledge of Christ, feeding upon the Husk, and neglecting the Kernel; following after the Shadow, but Strangers to the Substance. Hence the Devil matters not how much of that Knowledge abounds, provided he can but possess the Heart, and rule in the Will, crucify the Appearance of Christ there, and so keep the Seed of the Kingdom from taking Root. Contentions about outward Observations and Lo here’s.For he has led them abroad, lo here, and lo there, and has made them wrestle in a false Zeal so much one against another, contending for this outward Observation, and for the other outward Observation, seeking Christ in this and the other external Thing, as in Bread and Wine; contending one with another how he is there, while some will have him to be present therein this Way, and some the other Way; and some in Scriptures, in Books, in Societies, and Pilgrimages, and Merits. But some, confiding in an external barren Faith, think all is well, if they do but firmly believe that he died for their Sins past, present, and to come; while in the mean Time Christ lies crucified and slain, and is daily resisted and gainsayed in his Appearance in their Hearts. The Call of God to blinded Christendom.Thus, from a Sense of this Blindness and Ignorance that is come over Christendom, it is that we are led and moved of the Lord so constantly and frequently to call all, invite all, intreat all, to turn to the Light in them, to mind the Light in them, to believe in Christ, as he is in them: And that in the Name, Power, and Authority of the Lord, not in School-arguments and Distinctions (for which many of the wise Men of this World account us Fools and Mad-men) we do charge and command them to lay aside their Wisdom, to come down out of that proud, airy, Brain-knowledge, and to stop that Mouth, how eloquent soever to the worldly Ear it may appear, and to be silent, and sit down as in the Dust, and to mind the Light of Christ in their own Consciences; which, if minded, they would find as a sharp two-edged Sword in their Hearts, and as a Fire and a Hammer, that would knock against and burn up all that carnal, gathered, natural Stuff, and make the stoutest of them all tremble, and become Quakers indeed: Which those that come not to feel now, and kiss not the Son while the Day lasteth, but harden their Hearts, will feel to be a certain Truth when it is too late. To conclude, as saith the Apostle, All ought to examine themselves, whether they be in the Faith indeed; and try their ownselves: For except Jesus Christ be in them, they are certainly Reprobates, 2 Cor. xiii. 5.

§. XXV.

2 Part.

Proved.

That many by the Light may be saved, that have not the outward Knowledge of Christ.

Secondly

, That which remains now to be proved, is,

That by the Operation of this Light and Seed, some have been, and may yet be saved, to whom the Gospel is not outwardly preached, nor the History of Christ outwardly known

. To make this the easier, we have already shewn how that Christ hath died for all Men; and consequently these are enlightened by Christ, and have a Measure of saving Light and Grace; yea, that the Gospel, though not in any outward Dispensation, is preached to them, and in them: So that thereby they are stated in a Possibility of Salvation. From which I may thus argue:

Arg.To whom the Gospel, the Power of God unto Salvation, is manifest, they may be saved, whatever outward Knowledge they want:

But this Gospel is preached in every Creature; in which is certainly comprehended many that have not the outward Knowledge:

Therefore of those many may be saved.

But to those Arguments, by which it hath been proved, That all Men have a Measure of saving Grace, I shall add one, and that very observable, not yet mentioned, viz. that excellent Saying of the Apostle Paul to Titus, Chap. ii. Ver. 11. The Grace of God, that brings Salvation, hath appeared to all Men; teaching us, That denying Ungodliness and worldly Lusts, we should live soberly, righteously, and godly, in this present World: Than which there can be nothing more clear, it comprehending both the Parts of the Controversy. First, It testifies that it is no natural Principle or Light, but saith plainly, It brings Salvation. Secondly, It says not, that it hath appeared to a few, but unto all Men. The saving Grace of God teacheth the whole Duty of Man.The Fruit of it declares also how efficacious it is, seeing it comprehends the whole Duty of Man: It both teacheth us, first, to forsake Evil, to deny Ungodliness and worldly Lusts; and then it teacheth us our whole Duty. First, to live Soberly; that comprehends Temperance, Chastity, Meekness, and those Things that relate unto a Man’s self. Secondly, Righteously; that comprehends Equity, Justice, and Honesty, and those Things which relate to our Neighbours. And lastly, Godly; which comprehends Piety, Faithfulness, and Devotion, which are the Duties relating to God. So then there is nothing required of Man, or is needful to Man, which this Grace teacheth not. Yet I have heard a public Preacher (one of those that are accounted zealous Men) to evade the Strength of this Text, deny this Grace to be saving, and say, It was only intended of common Favours and Graces, such as is the Heat of the Fire, and outward Light of the Sun. Such is the Darkness and Ignorance of those that oppose the Truth; whereas the Text saith expresly, that it is saving. The Absurdities of our Adversaries Comment upon the Word All, denying Grace to be saving. Tit. 2. 11.Others, that cannot deny but it is saving, alledge, This [All] comprehends not every Individual, but only all Kinds: But is a bare Negation sufficient to overturn the Strength of a positive Assertion? If the Scriptures may be so abused, what so absurd, as may not be pleaded for from them? Or what so manifest, as may not be denied? But we have no Reason to be staggered by their denying, so long as our Faith is found in express Terms of Scripture; they may as well seek to persuade us, that we do not intend that which we affirm (though we know the Contrary) as make us believe, that when the Apostle speaks forth our Doctrine in plain Words, yet he intends theirs, which is quite the Contrary. And indeed, can there be any Thing more absurd, than to say, where the Word is plainly [All] Few is only intended? For they will not have [All] taken here for the greater Number. Indeed, as the Case may be sometimes, by a Figure [All] may be taken, of two Numbers, for the greater Number; but let them shew us, if they can, either in Scripture, or profane or ecclesiastical Writings, that any Man that wrote Sense did ever use the Word [All] to express, of two Numbers, the lesser. Whereas they affirm, that the far lesser Number have received saving Grace; and yet will they have the Apostle, by [All] to have signified so. Though this might suffice, yet, to put it further beyond all Question, I shall instance another Saying of the same Apostle, that we may use him as his own Commentator, Rom. v. 18. Therefore as by the Offence of One, Judgment come upon all Men to Condemnation, even so by the Righteousness of One, the Free-gift came upon all Men unto Justification of Life. Here no Man of Reason, except he will be obstinately ignorant, will deny, but this similitive Particle [As] makes the [All] which goes before, and comes after, to be of one and the same Extent; or else let them shew one Example, either in Scripture, or elsewhere, among Men that speak proper Language, where it is otherwise. We must then either affirm that this Loss, which leads to Condemnation, hath not come upon all; or say, that this free Gift is come upon all by Christ. Whence I thus argue:

Arg.If all Men have received a Loss from Adam, which leads to Condemnation; then all Men have received a Gift from Christ, which leads to Justification:

But the first is true: Therefore also the last.

Even the Heathens may be saved by the Light.From all which it naturally follows, that all Men, even the Heathens, may be saved: For Christ was given as a Light to enlighten the Gentiles, Isa. xlix. 6. Now, to say that though they might have been saved, yet none were, is to judge too uncharitably. I see not what Reason can be alleged for it; yea, though it were granted, which never can be, that none of the Heathens were saved; it will not from thence follow, That they could not have been saved; or that none now in their Condition can be saved. For, A non esse ad non posse non datur sequela, i. e. That Consequence is false, that concludes a Thing cannot be, because it is not.

Obj.But if it be objected, which is the great Objection, That there is no Name under Heaven, by which Salvation is known, but by the Name Jesus:

Therefore they (not knowing this) cannot be saved.

Answ.I answer; Though they know it not outwardly, yet if they know it inwardly, by feeling the Virtues and Power of it, the Name Jesus indeed, which signifies a Saviour, to free them from Sin and Iniquity in their Hearts, they are saved by it: The literal Knowledge of Christ is not saving; but the real experimental.I confess there is no other Name to be saved by: But Salvation lieth not in the literal, but in the experimental Knowledge; albeit those that have the literal Knowledge are not saved by it, without this real experimental Knowledge: Yet those that have the real Knowledge may be saved without the external; as by the Arguments hereafter brought will more appear. For if the outward distinct Knowledge of him, by whose Means I receive Benefit, were necessary for me before I could reap any Fruit of it; then, by the Rule of Contraries, it would follow, that I could receive no Hurt, without I had also the distinct Knowledge of him that occasioned it; whereas Experience proves the Contrary. How many are injured by Adam’s Fall, that know nothing of there ever being such a Man in the World, or of his eating the forbidden Fruit? Why may they not then be saved by the Gift and Grace of Christ in them, making them righteous and holy, though they know not distinctly how that was purchased unto them by the Death and Sufferings of Jesus that was crucified at Jerusalem; especially seeing God hath made that Knowledge simply impossible to them? As many Men are killed by Poison infused into their Meat, though they neither know what the Poison was, nor who infused it; so also on the other Hand, how many are cured of their Diseases by good Remedies, who know not how the Medicine is prepared, what the Ingredients are, nor oftentimes who made it? The like may also hold in spiritual Things, as we shall hereafter prove.

§. XXVI.

The outward Knowledge not essential to Salvation: Instance in Infants and deaf Persons.

First

, If there were such an absolute Necessity for this outward Knowledge, that it were even of the Essentials of Salvation, then none could be saved without it; whereas our Adversaries deny not, but readily confess, that many Infants and deaf Persons are saved without it: So that here they break that general Rule, and make Salvation possible without it. Neither can they allege, that it is because such are free from Sin; seeing they also affirm, that all Infants, because of

Adam

’s Sin, deserve eternal Condemnation, as being really guilty in the Sight of God; and of deaf People, it is not to be doubted, and Experience shews us, that they are subject to many common Iniquities, as well as other Men.

Obj. 1.If it be said, That these Children are the Children of believing Parents:

Answ.What then? They will not say that they transmit Grace to their Children. Do they not affirm, That the Children of believing Parents are guilty of original Sin, and deserve Death as well as others? How prove they that that makes up the Loss of all explicit Knowledge?

Obj. 2.If they say, Deaf People may be made sensible of the Gospel by Signs:

Answ.All the Signs cannot give them any explicit Knowledge of the History of the Death, Sufferings, and Resurrection of Christ. For what Signs can inform a deaf Man, That the Son of God took on him Man’s Nature, was born of a Virgin, and suffered under Pontius Pilate?

Obj. 3.And if they should further allege, That they are within the Bosom of the visible Church, and Partakers of the Sacraments:

Answ.All that gives no Certainty of Salvation; for, as the Protestants confess, they confer not Grace ex opere operato. And will they not acknowledge, that many are in the Bosom of the Church, who are visibly no Members of it? But if this Charity be extended towards such who are where the Gospel is preached, so that they may be judged capable of Salvation, because they are under a simple Impossibility of distinctly knowing the Means of Salvation; what Reason can be alleged why the like Charity may not be had to such, as though they can hear, yet are under a simple Impossibility of hearing, because it is not spoken unto them? A Chinese or Indian excusable for not knowing the History of the Death of Christ, &c.Is not a Man in China, or in India, as much to be excused for not knowing a Thing which he never heard of, as a deaf Man here, who cannot hear? For as the deaf Man is not to be blamed, because God hath been pleased to suffer him to lie under this Infirmity; so is the Chinese or the Indian as excusable, because God hath with-held from him the Opportunity of hearing. He that cannot hear a Thing, as being necessarily absent, and he that cannot hear it, as being naturally deaf, are to be placed in the same Category.

Answ. 2.Secondly, This manifestly appears by that Saying of Peter, Acts x. 34. Of a Truth I perceive that God is no Respecter of Persons; but in every Nation, he that feareth him, and worketh Righteousness, is accepted of him. Peter was before liable to that Mistake that the rest of the Jews were in; judging that all were unclean, except themselves, and that no Man could be saved, except they were proselyted to their Religion, and circumcised. But God shewed Peter otherwise in a Vision, and taught him to call nothing common or unclean; God regarded the Prayers of Cornelius, a Stranger to the Law.and therefore, seeing that God regarded the Prayers of Cornelius, who was a Stranger to the Law, and to Jesus Christ as to the outward, yet Peter saw that God had accepted him; and he is said to fear God before he had this outward Knowledge: Therefore Peter concludes that every one in every Nation, without respect of Persons, that feareth God and worketh Righteousness, is accepted of him. So he makes the Fear of God and the working of Righteousness, and not an outward historical Knowledge, the Qualification: They then that have this, wherever they be, they are saved. Now we have already proved, that to every Man that Grace is given, whereby he may live godlily and righteously; and we see, that by this Grace Cornelius did so, and was accepted, and his Prayers came up for a Memorial before God before he had this outward Knowledge. From what Scripture did Job learn his excellent Knowledge?Also, Was not Job a perfect and upright Man, that feared God, and eschewed Evil? Who taught Job this? How knew Job Adam’s Fall? And from what Scripture learned he that excellent Knowledge he had, and that Faith, by which he knew his Redeemer lived? (For many make him as old as Moses). Was not this by an inward Grace in the Heart? Was it not that inward Grace that taught Job to eschew Evil, and to fear God? And was it not by the Workings thereof that he became a just and upright Man? How doth he reprove the Wickedness of Men, Chap. xxiv? And after he hath numbered up their Wickedness, doth he not condemn them, Ver. 13. for rebelling against this Light, for not knowing the Way thereof, nor abiding in the Paths thereof? It appears then Job believed that Men had a Light, and that because they rebelled against it, therefore they knew not its Ways, and abode not in its Paths; even as the Pharisees, who had the Scriptures, are said to err, not knowing the Scriptures. Job’s Friends; their excellent Sayings.And also Job’s Friends, though in some Things wrong; yet who taught them all those excellent Sayings and Knowledge which they had? Did not God give it them, in order to save them? or was it merely to condemn them? Who taught Elihu, That the Inspiration of the Almighty giveth Understanding; that the Spirit of God made him, and the Breath of the Almighty gave him Life? And did not the Lord accept a Sacrifice for them? And who dare say that they are damned? But further, the Apostle puts this Controversy out of Doubt; for, if we may believe his plain Assertions, he tells us, Rom. ii. That the Heathens did the Things contained in the Law. From whence I thus argue;

Arg.In every Nation he that feareth God, and worketh Righteousness, is accepted:

But many of the Heathens feared God, and wrought Righteousness:

Therefore they were accepted.

The Minor is proved from the Example of Cornelius: But I shall further prove it thus;

He that doth the Things contained in the Law, feareth God, and worketh Righteousness:

But the Heathens did the Things contained in the Law:

Therefore they feared God, and wrought Righteousness.

Can there be any Thing more clear? For if to do the Things contained in the Law, be not to fear God, and work Righteousness, then what can be said to do so, seeing the Apostle calls the Law Spiritual, Holy, Just, and Good? But this appears manifestly by another Medium, taken out of the same Chapter, Ver. 13. So that nothing can be more clear: The Words are, The Doers of the Law shall be justified. From which I thus argue, without adding any Word of my own;

Arg.The Doers of the Law shall be justified:

But the Gentiles do the Things contained in the Law:

The Gentiles justified doing the Law.All that know but a Conclusion, do easily see what follows from these express Words of the Apostle. And indeed, he through that whole Chapter labours, as if he were contending now with our Adversaries, to confirm this Doctrine, Ver. 9, 10, 11. Tribulation and Anguish upon every Soul of Man that doth Evil, to the Jew first, and also to the Gentile: For there is no Respect of Persons with God. Where the Apostle clearly homologates, or confesses to the Sentence of Peter before-mentioned; and shews that Jew and Gentile, or as he himself explains in the following Verses, both they that have an outward Law and they that have none, when they do Good shall be justified. And to put us out of all Doubt, in the very following Verses he tells, That the Doers of the Law are justified; and that the Gentiles did the Law. So that except we think he spake not what he intended, we may safely conclude, that such Gentiles were justified, and did partake of that Honour, Glory, and Peace, which comes upon every one that doth Good; even the Gentiles, that are without the Law, when they work Good; seeing with God there is no Respect of Persons. So as we see, that it is not the having the outward Knowledge that doth save, without the inward; so neither doth the Want of it, to such to whom God hath made it impossible, who have the inward, bring Condemnation. And many that have wanted the Outward, have had a Knowledge of this inwardly, by Virtue of that inward Grace and Light given to every Man, working in them, by which they forsook Iniquity, and became just and holy, as is above proved; Many wanting the History, were sensible of the Loss by Adam, and Salvation come by Christ in themselves.who, though they knew not the History of Adam’s Fall, yet were sensible in themselves of the Loss that came by it, feeling their Inclinations to sin, and the Body of Sin in them: And though they knew not the Coming of Christ, yet were sensible of that inward Power and Salvation which came by him, even before as well as since his Appearance in the Flesh. For I question whether these Men can prove, that all the Patriarchs and Fathers before Moses had a distinct Knowledge either of the one or the other, or that they knew the History of the Tree of Knowledge of Good and Evil, and of Adam’s eating the forbidden Fruit; far less that Christ should be born of a Virgin, should be crucified, and treated in the Manner he was. For it is justly to be believed, that what Moses wrote of Adam, and of the first Times, was not by Tradition, but by Revelation; How little the Jews knew Christ, mistaking the Prophets.yea, we see that not only after the Writing of Moses, but even of David and all the Prophets, who prophesied so much of Christ, how little the Jews, that were expecting and wishing for the Messiah, could thereby discern him when he came, that they crucified him as a Blasphemer, not as a Messiah, by mistaking the Prophecies concerning him; for Peter saith expresly, Acts iii. 17. to the Jews, That both they and their Rulers did it through Ignorance. And Paul saith, 1 Cor. ii. 8. That had they known it, they would not have crucified the Lord of Glory. Yea, Mary herself, to whom the Angel had spoken, and who had laid up all the miraculous Things accompanying his Birth in her Heart, she did not understand how, when he disputed with the Doctors in the Temple, that he was about his Father’s Business. And the Apostles that had believed him, conversed daily with him, and saw his Miracles, could not understand, neither believe those Things which related to his Death, Sufferings, and Resurrection, but were in a certain Respect stumbled at them.

§. XXVII.

So we see how that it is the inward Work, and not the outward History and Scripture, that gives the true Knowledge;

The

Heathens

were sensible of the Loss received by

Adam.

and by this inward

Light

many of the

Heathen Philosophers

were sensible of the Loss received by

Adam

, though they knew not the outward History: Hence

Plato

asserted, That

Man’s Soul was fallen into a dark Cave, where it only conversed with Shadows

.

Pythagoras

saith,

Man wandereth in this World as a Stranger, banished from the Presence of God

. And

Plotinus

compareth

Man’s Soul, fallen from God, to a Cinder, or dead Coal, out of which the Fire is extinguished

.

Heathen-Philosophers

Divine Knowledge

. Plato. Pythag. Plotin.

Some of them said, That

the Wings of the Soul were clipped or fallen off, so that it could not flee unto God

. All which, and many more such Expressions, that might be gathered out of their Writings, shew, that they were not without a Sense of this Loss. Also they had a Knowledge and Discovery of Jesus Christ inwardly, as a Remedy

in

them, to deliver them from that evil Seed, and the evil Inclinations of their own Hearts, though not under that particular Denomination.

Some called him an Holy Spirit, as Seneca, Epist. 41. who said, There is an holy Spirit in us, that treateth us as we treat him. Cicero calls it an Innate Light. Lactan. In Sect.Cicero calleth it an innate Light, in his Book De Republica, cited by Lactantius, 6 Instit. where he calls this Right Reason, given unto all, constant and eternal, calling unto Duty by commanding, and deterring from Deceit by forbidding. Adding, That it cannot be abrogated, neither can any be freed from it, neither by Senate or People; that it is one, eternal, and the same always to all Nations; so that there is not one at Rome, and another at Athens: Whoso obeys it not, must flee from himself, and in this is greatly tormented, although he should escape all other Punishments. Plotinus also calls him Light, saying, That as the Sun cannot be known but by its own Light, so God cannot be known but with his own Light: And as the Eye cannot see the Sun but by receiving its Image, so Man cannot know God but by receiving his Image; and that it behoveth Man to come to Purity of Heart before he could know God; calling him also Wisdom, a name frequently given him in Scripture; see Prov. i. 20. to the End; and Prov. viii. 9, 34. where Wisdom is said to cry, intreat, and invite all to come unto her, and learn of her: And what is this Wisdom but Christ? Hence such as came among the Heathen, to forsake Evil and cleave to Righteousness, were called Philosophers, that is, Lovers of Wisdom. Philosophers whence so called?They knew this Wisdom was nigh unto them, and that The best Knowledge of God, and divine Mysteries, was by the Inspiration of the Wisdom of God. Phocylides.Phocylides affirmed, That the Word of the Wisdom of God was best. His Words in the Greek are, [Greek: Tês de Theopneustou sophias logos estin aristos: Της δε Θεοπνευσςου σοφιας λογος εστιν αριστος].

And much more of this Kind might be instanced, by which it appears they knew Christ; and by his working in them, were brought from Unrighteousness to Righteousness, and to love that Power by which they felt themselves redeemed; so that, as saith the Apostle, They shew the Work of the Law written in their Hearts, and did the Things contained in the Law; and therefore, as all Doers of the Law are, were no Doubt justified, and saved thus by the Power of Christ in them. And as this was the Judgment of the Apostle, so was it of the primitive Christians. Socrates a Christian, &c.Hence Justin Martyr stuck not to call Socrates a Christian, saying, That all such as lived according to the divine Word in them, which was in all Men, were Christians, such as Socrates and Heraclitus, and others among the Greeks, &c. That such as live with the Word, are Christians without Fear or Anxiety.

Clem. Alex.Clemens Alexandrinus saith, Apol. 2. Strom. Lib. 1. That this Wisdom or Philosophy was necessary to the Gentiles, and was their School-master to lead them unto Christ, by which of old the Greeks were justified.

Augustin. de Civ. Dei.Nor do I think, saith Augustine, in his Book of the City of God, Lib. 18. Cap. 47. that the Jews dare affirm that none belonged unto God but the Israelites. Lud. Vives.Upon which Place Ludovicus Vives saith, That thus the Gentiles, not having a Law, were a Law unto themselves; and the Light of so living is the Gift of God, and proceeds from the Son; of whom it is written, that he enlighteneth every Man that cometh into the World.

The Platonists saw the Word in the Beginning; which was Light.Augustine also testifies in his Confessions, Lib. 1. Cap. 9. That he had read in the Writings of the Platonists, though not in the very same Words, yet that which by many and multiplied Reasons did persuade, that in the Beginning was the Word, and the Word was with God; this was in the Beginning with God, by which all Things were made, and without which nothing was made that was made: In him was Life, and the Life was the Light of Men: And the Light shined in the Darkness, and the Darkness did not comprehend it. And albeit the Soul gives Testimony concerning the Light, yet it is not the Light, but the Word of God; for God is the true Light, which enlighteneth every Man that cometh into the World; and so repeats to Ver. 14. of John i. adding, These Things have I there read.

Hai Eben Yokdan.Yea, there is a Book translated out of the Arabick, which gives an Account of one Hai Eben Yokdan; who living in an Island alone, without Converse of Man, attained to such a profound Knowledge of God, as to have immediate Converse with him, and to affirm, That the best and most certain Knowledge of God is not that which is attained by Premises premised, and Conclusions deduced; The Supreme Intellect enjoyed by the Mind of Men.but that which is enjoyed by Conjunction of the Mind of Man with the Supreme Intellect, after the Mind is purified from its Corruptions, and is separated from all bodily Images, and is gathered into a profound Stillness.

§. XXVIII.

Seeing then it is by this inward Gift, Grace, and Light, that both those that have the Gospel preached unto them, come to have Jesus brought forth

in

them, and to have the saving and sanctified Use of all outward Helps and Advantages; and also by this same Light that all may come to be saved; and that God calls, invites, and strives with all, in a Day, and saveth many, to whom he hath not seen meet to convey this outward Knowledge;

The Day of the Lord proclaimed.

therefore we, having the Experience of the inward and powerful Work of this Light in our Hearts, even

Jesus

revealed

in

us, cannot cease to proclaim the Day of the Lord that is arisen in it, crying out with the Woman of

Samaria

;

Come and see one that hath told me all that ever I have done; Is not this the Christ?

That others may come and feel the same

in

themselves, and may know, that that little small Thing that reproves them in their Hearts, however they have despised and neglected it, is nothing less than the Gospel preached

in

them;

Christ

, the

Wisdom

and

Power of God

, being

in

and

by

that Seed seeking to save their Souls.

Of this Light therefore Augustine speaks in his Confessions, Lib. 11. Cap. 9. In this Beginning, O God! thou madest the Heavens and the Earth, in thy Word, in thy Son, in thy Virtue, in thy Wisdom, wonderfully saying, and wonderfully doing. Who shall comprehend it? Who shall declare it? Augustine trembled at the In-shinings of the Light unto him, and why?What is that which shineth in unto me, and smites my Heart without Hurt, at which I both tremble, and am inflamed? I tremble, in so far as I am unlike unto it; and I am inflamed in so far as I am like unto it: It is Wisdom, Wisdom which shineth in unto me, and dispelleth my Cloud, which had again covered me, after I was departed from it, with Darkness and the Heap of my Punishments. And again he saith, Lib. 10. Cap. 27. It is too late that I have loved thee, O thou Beautifulness, so ancient and so new! Late have I loved thee, and behold thou wast within, and I was without, and there was seeking thee! Thou didst call, thou didst cry, thou didst break my Deafness, thou glancedst, thou didst shine, thou chasedst away my Darkness.

Buchanan testifying to the Light.Of this also our Countryman George Buchanan speaketh thus in his Book De Jure regni apud Scotos: Truly I understand no other Thing at present than that Light which is divinely infused into our Souls: For when God formed Man, he not only gave him Eyes to his Body, by which he might shun those Things that are hurtful to him, and follow those Things that are profitable; but also hath set before his Mind as it were a certain Light, by which he may discern Things that are vile from Things that are honest. Some call this Power Nature, others the Law of Nature; I truly judge it to be divine, and am persuaded that Nature and Wisdom never say different Things. Moreover God hath given us a Compend of the Law, which in few Words comprehends the Whole; to wit, that we should love him from our Hearts, and our Neighbours as ourselves. And of this Law all the Books of the holy Scriptures, which pertain to the forming of Manners, contain no other but an Explication.

Jew and Gentile, Scythian and Barbarian, Partakers of the Salvation of Christ.This is that universal evangelical Principle, in and by which this Salvation of Christ is exhibited to all Men, both Jew and Gentile, Scythian and Barbarian, of whatsoever Country or Kindred he be: And therefore God hath raised up unto himself, in this our Age, faithful Witnesses and Evangelists to preach again his everlasting Gospel, and to direct all, as well the high Professors, who boast of the Law and the Scriptures, and the outward Knowledge of Christ, as the Infidels and Heathens that know not him that Way, that they may all come to mind the Light in them, and know Christ in them, the just one, [Greek: ton Dichaion: τον Δικαιον], whom they have so long killed, and made merry over, and he hath not resisted, James v. 6. and give up their Sins, Iniquities, false Faith, Professions, and outside Righteousness, to be crucified by the Power of his Cross in them, so as they may know Christ within to be the Hope of Glory, and may come to walk in his Light and be saved, who is that true Light that enlighteneth every Man that cometh into the World.