Chapter VII: Introduction (7)

[Sidenote: _Example of a_ Papist.] So if a _Papist_ eat Flesh in _Lent_, or be not diligent enough in Adoration of Saints and Images, or if he should contemn Images, his Conscience would smite him for it, because his Judgment is already blinded with a false Belief concerning these Things: Whereas the Light of Christ never consented to any of those Abominations. Thus then Man’s natural Conscience is sufficiently distinguished from it; for Conscience followeth the Judgment, doth not inform it; but this Light, as it is received, removes the Blindness of the Judgment, opens the Understanding, and rectifies both the Judgment and Conscience. So we confess also, that Conscience is an excellent Thing, where it is rightly informed and enlightened: Wherefore some of us have fitly compared it to the Lanthorn, and the Light of Christ to a Candle: [Sidenote: _The natural _Conscience_ compared to a _Lanthorn_, and the Light of Christ is a_ Candle.] A Lanthorn is useful, when a clear Candle burns and shines in it; but otherwise of no Use. To the Light of Christ then in the Conscience, and not to Man’s natural Conscience, it is that we continually commend Men; this, not that, is it which we preach up, and direct People to, as to a most certain Guide unto Life eternal.

_Lastly_, This _Light_, _Seed_, &c. appears to be no Power or natural Faculty of Man’s Mind; because a Man that is in his Health can, when he pleases, stir up, move, and exercise the Faculties of his Soul; he is absolute Master of them; and except there be some natural Cause or Impediment in the Way, he can use them at his Pleasure: But this _Light and Seed of God in Man_ he cannot move and stir up when he pleaseth; but it moves, blows, and strives with Man, as the Lord seeth meet. [Sidenote: _The Waiting upon the Movings of the Light and Grace._] For though there be a Possibility of Salvation to every Man during the Day of his Visitation, yet cannot a Man, at any Time when he pleaseth, or hath some Sense of his _Misery_, stir up that Light and Grace, so as to procure to himself Tenderness of Heart; but he must wait for it: Which comes upon all at certain Times and Seasons, wherein it works powerfully upon the Soul, mightily tenders it, and breaks it; at which Time, if Man resist it not, but closes with it, he comes to know Salvation by it. Even as the Lake of _Bethesda_ did not cure all those that washed in it, but such only as washed first after the Angel had moved upon the Waters; so God moves in Love to Mankind, in this Seed in his Heart, at some singular Times, setting his Sins in Order before him, and seriously inviting him to Repentance, offering to him Remission of Sins and Salvation; which if Man accept of, he may be saved. Now there is no Man alive, and I am confident there shall be none to whom this Paper shall come, who, if they will deal faithfully and honestly with their own Hearts, will not be forced to acknowledge that they have been sensible of this in some Measure, less or more; which is a Thing that Man cannot bring upon himself with all his Pains and Industry. This then, O Man and Woman! is the Day of God’s gracious Visitation to thy Soul, which if thou resist not, thou shalt be happy for ever. This is the Day of the Lord, which, as Christ saith, [68]_is like the Lightning, which shineth from the East unto the West_; and the [69]_Wind _or_ Spirit, which blows upon the Heart, and no Man knows whither it goes, nor whence it comes_.

[68] Mat. 24. 27.

[69] John 3. 8.

§. XVII. [Sidenote: Quest. 7.] And lastly, This leads me to speak concerning the Manner _of this Seed_ or _Light’s Operation in the Hearts of all Men_, which will shew yet more manifestly how widely we differ from all those that exalt a natural Power or Light in Man; and how our Principle leads above all others to attribute our whole Salvation to the mere Power, Spirit, and Grace of God.

To them then that ask us after this Manner, _How do ye offer from the_ Pelagians _and_ Arminians? _For if two Men have equal sufficient Light and Grace, and the one be saved by it, and the other not; is it not because the one improves it, the other not? Is not then the Will of Man the Cause of the one’s Salvation beyond the other_? [Sidenote: _The Light’s Operations in Order to Salvation._] I say, to such we thus answer: That as the Grace and Light in all is sufficient to save all, and of its own Nature would save all; so it strives and wrestles with all in order to save them; he that resists its Striving, is the Cause of his own Condemnation; he that resists it not, it becomes his Salvation: So that in him that is saved, the working is of the _Grace_, and not of the _Man_; and it is a Passiveness rather than an Act; though afterwards, as Man is wrought upon, there is a Will raised in him, by which he comes to be a Co-worker with the Grace: For according to that of _Augustine_, _He that made us without us, will not save us without us_. So that the first Step is not by Man’s working, but by his not contrary working. And we believe, that at these singular Seasons of every Man’s Visitation above-mentioned, as Man is wholly unable of himself to work with the Grace, neither can he move one Step out of the natural Condition, until the Grace lay hold upon him; so it is possible for him to be passive, and not to resist it, as it is possible for him to resist it. So we say, the Grace of God works in and upon Man’s Nature; which, though of itself wholly corrupted and defiled, and prone to Evil, yet is capable to be wrought upon by the Grace of God; even as Iron, though an hard and cold Metal of itself, may be warmed and softened by the Heat of the Fire, and Wax melted by the Sun. And as Iron or Wax, when removed from the Fire or Sun, returneth to its former Condition of Coldness and Hardness; so Man’s Heart, as it resists or retires from the Grace of God, returns to its former Condition again. I have often had the Manner of God’s working, in order to Salvation towards all Men, illustrated to my Mind by one or two clear Examples, which I shall here add for the Information of others.

[Sidenote: _The Example of a Diseased Man and the Physician._] The first is, _Of a Man heavily diseased_; to whom I compare Man in his fallen and natural Condition. I suppose God, who is the great Physician, not only to give this Man Physick, after he hath used all the Industry he can for his own Health, by any Skill or Knowledge of his own; as those that say, _If a Man improve his Reason or natural Faculties, God will superadd Grace_; _or, _as others say,_ That he cometh and maketh Offer of a Remedy to this Man outwardly, leaving it to the Liberty of Man’s Will either to receive it or reject it_. But He, even the Lord, this great Physician, cometh, and poureth the Remedy into his Mouth, and as it were layeth him in his Bed; so that if the sick Man be but passive, it will necessarily work the Effect: But if he be stubborn and untoward, and will needs rise up and go forth into the Cold, or eat such Fruits as are hurtful to him, while the _Medicine_ should operate; then, though of its Nature it tendeth to cure him, yet it will prove destructive to him, because of those Obstructions which it meeteth with. Now as the Man that should thus undo himself would certainly be the Cause of his own Death; so who will say, that, if cured, he owes not his Health wholly to the Physician, and not to any Deed of his own; seeing his Part was not any Action, but a Passiveness?

[Sidenote: _The Example of _Men_ lying stupified in a dark _Pit_, and their _Deliverer.] The second Example is, _Of divers Men lying in a dark Pit together, where all their Senses are so stupified, that they are scarce sensible of their own Misery_. To this I compare Man in his natural, corrupt, fallen Condition. I suppose not that any of these Men, wrestling to deliver themselves, do thereby stir up or engage one able to deliver them to give them his Help, saying within himself, _I see one of these Men willing to be delivered, and doing what in him lies, therefore he deserves to be assisted_; as say the _Socinians_, _Pelagians_, and _Semi-Pelagians_. Neither do I suppose that this Deliverer comes to the Top of the Pit, and puts down a Ladder, desiring them that will to come up; and so puts them upon using their own Strength and Will to come up; as do the _Jesuits_ and _Arminians_: Yet, as they say, such are not delivered without the Grace; seeing the Grace is that Ladder by which they were delivered. But I suppose that the Deliverer comes at certain Times, and fully discovers and informs them of the great Misery and Hazard they are in, if they continue in that noisome and pestiferous Place; yea, forces them to a certain Sense of their Misery (for the wickedest Men at Times are made sensible of their Misery by God’s Visitation) and not only so, but lays Hold upon them, and gives them a Pull, in order to lift them out of their Misery; which if they resist not will save them; only they may resist it. This being applied as the former, doth the same Way illustrate the Matter. Neither is the Grace of God frustrated, though the Effect of it be divers, according to its Object, being the _Ministration of Mercy and Love_ in those that reject it not, but receive it, _John_ i. 12. but the _Ministration of Wrath and Condemnation_ in those that do reject it, _John_ iii. 19. [Sidenote: _A _Simile_ of the Sun’s melting and hardening Power._] even as the Sun, by one Act or Operation, melteth and softeneth the Wax, and hardeneth the Clay. The Nature of the Sun is to cherish the Creation, and therefore the Living are refreshed by it, and the Flowers send forth a good Savour, as it shines upon them, and the Fruits of the Trees are ripened; yet cast forth a dead Carcase, a Thing without Life, and the same Reflection of the Sun will cause it to stink, and putrify it; yet is not the Sun said thereby to be frustrated of its proper Effect. So every Man during the Day of his Visitation is shined upon by the Sun of Righteousness, and capable of being influenced by it, so as to send forth good Fruit, and a good Savour, and to be melted by it; but when he hath sinned out his Day, then the same Sun hardeneth him, as it doth the Clay, and makes his Wickedness more to appear and putrify, and send forth an evil Savour.

§. XVIII. [Sidenote: _All have Grace sufficient for Salvation given them of God._] _Lastly_, As we truly affirm that God willeth no Man to perish, and therefore hath given to all Grace sufficient for Salvation; so we do not deny, but that in a special Manner he worketh in some, in whom Grace so prevaileth, that they necessarily obtain Salvation; neither doth God suffer them to resist. For it were absurd to say, that God had not far otherwise extended himself towards the Virgin _Mary_ and the Apostle _Paul_, than towards many others: Neither can we affirm, that God equally loved the beloved Disciple _John_ and _Judas_ the Traitor; yet so far, nevertheless, as none wanted such a Measure of Grace by which they might have been saved, all are justly inexcusable. And also God working in those to whom this Prevalency of Grace is given, doth so hide himself, to shut out all Security and Presumption, that such may be humbled, and the free Grace of God magnified, and all reputed to be of the free Gift; and nothing from the Strength of Self. Those also who perish, when they remember those Times of God’s Visitation towards them, wherein he wrestled with them by his _Light_ and _Spirit_, are forced to confess, that there was a Time wherein the Door of Mercy was open unto them, and that they are justly condemned, because they rejected their own Salvation.

Thus both the Mercy and Justice of God are established, and the Will and Strength of Man are brought down and rejected; his Condemnation is made to be of himself, and his Salvation only to depend upon God. Also, by these Positions, two great Objections, which often are brought against this Doctrine, are well solved.

[Sidenote: Object.] The first is deduced from those Places of Scripture, wherein God seems precisely to have decreed and predestinated some to Salvation; and for that End, to have ordained certain Means, which fall not out to others; as in the Calling of _Abraham_, _David_, and others, and in the Conversion of _Paul_; for these being numbered among such to whom this Prevalency is given, the Objection is easily loosed.

[Sidenote: _Predestination to Salvation, and Pre-ordination to Destruction_, answered.] The second is drawn from those Places, wherein God seems to have ordained some wicked Persons to Destruction; and therefore to have obdured their Hearts to force them unto great Sins, and to have raised them up, that he might shew in them his Power, who, if they be numbered amongst those Men whose Day of Visitation is passed over, that Objection is also solved; as will more evidently appear to any One that will make a particular Application of those Things, which I at this Time, for Brevity’s Sake, thought meet to pass over.

§. XIX. Having thus clearly and evidently stated the Question, and opened our Mind and Judgment in this Matter, as divers Objections are hereby prevented, so will it make our Proof both the easier and the shorter.

[Sidenote: Prop. I.] [Sidenote: _Proved._] The first Thing to be proved is, _That God hath given to every Man a Day or Time of Visitation, wherein it is possible for him to be saved_. If we can prove that there is a Day and Time given, in which those might have been saved that actually perish, the Matter is done: For none deny but those that are saved have a Day of Visitation. [Sidenote: Proof I.] This then appears by the Regrets and Complaints which the Spirit of God throughout the whole Scriptures makes, even to those that did perish; [Sidenote: _Those that perish, had a Day of Mercy offered them._] sharply reproving them, for that they did not accept of, nor close with God’s Visitation and Offer of Mercy to them. Thus the Lord expresses himself then first of all to _Cain_, Gen. iv. 6, 7. [Sidenote: _Instances._ 1. Cain.] _And the Lord said unto Cain, Why art thou wroth? And why is thy Countenance fallen? If thou dost well, shalt thou not be accepted? If thou dost not well, Sin lieth at the Door._ This was said to _Cain_ before he slew his Brother _Abel_, when the evil Seed began to tempt him, and work in his Heart; we see how God gave Warning to _Cain_ in Season, and in the Day of his Visitation towards him, Acceptance and Remission if he did well: For this Interrogation, _Shalt thou not be accepted?_ imports an Affirmative, _Thou shalt be accepted, if thou dost well_. So that if we may trust God Almighty, the Fountain of all Truth and Equity, it was possible in a Day, even for _Cain_ to be accepted. Neither could God have proposed the doing of _Good_ as a Condition, if he had not given _Cain_ sufficient Strength, whereby he was capable to do _Good_. This the Lord himself also shews, even that he gave a Day of Visitation to the Old World, [Sidenote: _The_ Old World.] _Gen._ vi. 3. _And the Lord said, My Spirit shall not always strive in Man_; for so it ought to be translated. This manifestly implies, that his Spirit did strive with Man, and doth strive with him for a Season, which Season expiring, God ceaseth to strive with him, in order to save him: For the Spirit of God cannot be said to strive with Man after the Day of his Visitation is expired; seeing it naturally, and without any Resistance, works its Effect then, to wit, continually to judge and condemn him. From this _Day of Visitation_, that God hath given to every One, is it, that he is said to _wait to be gracious_, Isa. xxx. 18. [Sidenote: _God is Long-suffering, and long waiting to be gracious unto all_.--] And to be _Long-suffering_, Exod. xxxiv. 6. Numb. xiv. 18. Psal. lxxxvi. 15. Jer. xv. 15. Here the Prophet _Jeremy_, in his Prayer, lays hold upon the _Long-suffering of God_; and in his expostulating with God, he shuts out the Objection of our Adversaries in the 18th Verse; _Why is my Pain perpetual, and my Wound incurable, which refuseth to be healed? Wilt thou altogether be unto me as a Liar, and as Waters that fail?_ Whereas, according to our Adversaries Opinion, the Pain of the most Part of Men is perpetual, and their Wound altogether incurable; yea, the Offer of the Gospel, and of Salvation unto them, is as a Lie, and as Waters that fail, being never intended to be of any Effect unto them. The Apostle _Peter_ says expresly, that this _Long-suffering of God waited in the Days of _Noah_ for those of the Old World_, 1 Pet. iii. 20. which, being compared with that of _Gen._ vi. 3. before-mentioned, doth sufficiently hold forth our Proposition. And that none may object that this _Long-suffering_ or _Striving of the Lord_ was not in order to save them, the same Apostle saith expresly, 2 _Pet._ iii. 15. [Sidenote: _In order to save them._] _That the Long-suffering of God is to be accounted Salvation_; and with this _Long-suffering_, a little before in the 9th Verse, he couples, _That God is not willing that any should perish_. Where, taking him to be his own Interpreter (as he is most fit) he holdeth forth, That those to whom the Lord is _Long-suffering_, (which he declareth he was to the Wicked of the Old World, and is now to all, _not willing that any should perish_) they are _to account this Long-suffering of God to them Salvation_. Now, how or in what respect can they account it _Salvation_, if there be not so much as a _Possibility_ of _Salvation_ conveyed to them therein? For it were not _Salvation_ to them, if they could not be saved by it. In this Matter _Peter_ further refers to the Writings of _Paul_, holding forth this to have been the universal Doctrine. Where it is observable what he adds upon this Occasion, [Sidenote: _Some Things in _Paul_’s Epistles hard to be understood._] how _there are some Things in _Paul_’s Epistles hard to be understood, which the Unstable and Unlearned wrest to their own Destruction_; insinuating plainly this of those Expressions in _Paul_’s Epistles, as _Rom._ ix. _&c._ which some, _unlearned_ in spiritual Things, did make to contradict the Truth of _God’s Long-suffering towards all_, in which he willeth not any of them should perish, and in which they all may be saved. Would to God many had taken more Heed than they have done to this Advertisement! That Place of the Apostle _Paul_, which _Peter_ seems here most particularly to hint at, doth much contribute also to clear the Matter, _Rom._ ii. 4. _Despisest thou the Riches of his Goodness, and Forbearance, and Long-suffering, not knowing that the Goodness of God leadeth thee to Repentance?_ _Paul_ speaketh here to the Unregenerate, and to the Wicked, who (in the following _Verse_ he saith) _Treasure up Wrath unto the Day of Wrath_; and to such he commends the Riches of the Forbearance and Long-suffering of God; shewing that the Tendency of God’s Goodness leadeth to Repentance. How could it necessarily tend to _lead them to Repentance_, how could it be called _Riches_ or _Goodness_ to them, if there were not a Time wherein they might repent by it, and come to be Sharers of the Riches exhibited in it? From all which I thus argue.

[Sidenote: Arg.] [Sidenote: _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. [Sidenote: _Proof 2._] _Secondly_, This appeareth from the Prophet _Isaiah_ v. 4. [Sidenote: _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.

[Sidenote: _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, [Sidenote: _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.

[Sidenote: _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. [Sidenote: _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. [Sidenote: 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_; [Sidenote: _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:

[Sidenote: _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. [Sidenote: Prop. II.] [Sidenote: _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.

[Sidenote: _Proof 1._] _First_, From that of _John_ i. 9. _That was the true Light, which lighteth every Man that cometh into the World_. [Sidenote: _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_.

[Sidenote: 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_. [Sidenote:--_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. [Sidenote: _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_. [Sidenote: _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.

[Sidenote: 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. [Sidenote: _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.

[Sidenote: Obser. 3.] _Thirdly_, It is sufficient and saving.

[Sidenote: 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;

[Sidenote: 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._

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

[Sidenote: _Answ._] That they ought to have believed in Christ, that is, that he was the MESSIAH that was to come, is not denied; [Sidenote: _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. [Sidenote: _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. [Sidenote: 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.] [Sidenote: _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. [Sidenote: _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. [Sidenote: 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, [Sidenote: _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_.