Chapter VIII: Introduction (8)

§. XXIII. [Sidenote: Pro. III.] [Sidenote: _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? [Sidenote: _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_; [Sidenote: _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, [Sidenote: _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. [Sidenote: _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_. [Sidenote: 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_. [Sidenote: _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: [Sidenote: _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; [Sidenote: _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.

[Sidenote: 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.” [Sidenote: _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. [Sidenote: _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.

[Sidenote: 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.”

[Sidenote: 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. [Sidenote: Prop. III.] [Sidenote: _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._ [Sidenote: _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.

[Sidenote: 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_.

[Sidenote: 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_.

[Sidenote: 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._ [Sidenote: _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_. [Sidenote: _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. [Sidenote: _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. [Sidenote: 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. [Sidenote: _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. [Sidenote: _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, [Sidenote: _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; [Sidenote: _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. [Sidenote: _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. [Sidenote: _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. [Sidenote: 2 Part.] [Sidenote: _Proved._] [Sidenote: _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:

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

[Sidenote: 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.

[Sidenote: _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.

[Sidenote: 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._

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

[Sidenote: Obj. 1.] If it be said, _That these Children are the Children of believing Parents_:

[Sidenote: _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?

[Sidenote: Obj. 2.] If they say, _Deaf People may be made sensible of the Gospel by Signs_:

[Sidenote: _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?

[Sidenote: Obj. 3.] And if they should further allege, _That they are within the Bosom of the visible Church, and Partakers of the Sacraments_:

[Sidenote: _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? [Sidenote: _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.

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

[Sidenote: 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;

[Sidenote: Arg.] The Doers of the Law shall be justified:

But the _Gentiles_ do the Things contained in the Law:

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