§. XVIII.

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.

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.

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.

Prop. I.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. 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; 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. 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, 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. 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. 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, 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.

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

But the first is true: Therefore also the last.

§. XX.

Proof 2.Secondly, This appeareth from the Prophet Isaiah v. 4. The Vineyard planted brought forth wild Grapes.What could I have done more to my Vineyard? For in Ver. 2. he saith; He had fenced it, and gathered out the Stones thereof, and planted it with the choicest Vine: And yet (saith he) when I looked it should have brought forth Grapes, it brought forth wild Grapes. Wherefore he calleth the Inhabitants of Jerusalem, and Men of Judah, to judge betwixt him and his Vineyard, saying; What could I have done more to my Vineyard, than I have done in it? and yet (as is said) it brought forth wild Grapes: Which was applied to many in Israel, who refused God’s Mercy. The same Example is used by Christ, Matth. xxi. 33. Mark xii. 1. Luke xx. 9. where Jesus shews, how to some a Vineyard was planted, and all Things given necessary for them, to get them Fruit to pay or restore to their Master; and how the Master many Times waited to be merciful to them, in sending Servants after Servants, and passing by many Offences, before he determined to destroy and cast them out. First then, this cannot be understood of the Saints, or of such as repent and are saved; for it is said expresly, He will destroy them. Neither would the Parable any ways have answered the End for which it is alleged, if these Men had not been in a Capacity to have done Good; yea, such was their Capacity, that Christ saith in the Prophet, What could have I done more? So that it is more than manifest, that by this Parable, repeated in three sundry Evangelists, Christ holds forth his Long-suffering towards Men, and their Wickedness, to whom Means of Salvation being afforded, do nevertheless resist, to their own Condemnation. To these also are parallel these Scriptures, Prov. i. 24, 25, 26. Jer. xviii. 9, 10. Matth. xviii. 32, 33, 34. Acts xiii. 46.

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

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

From all which I thus argue:

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

But the first is true: Therefore also the last.

§. XXI.

Prop. II.Proved. Secondly, That which comes in the second Place to be proved is, That whereby God offers to work this Salvation during the Day of every Man’s Visitation; and that is, That he hath given to every Man a Measure of saving, sufficient, and supernatural Light and Grace. This I shall do, by God’s Assistance, by some plain and clear Testimonies of the Scripture.

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

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

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

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

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

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

Therefore, &c.

Moreover;

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

But we are commanded to believe in this Light:

Therefore, &c.

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

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

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

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

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

§. XXII.

Proof II.That this saving Light and Seed, or a Measure of it, is given to all, Christ tells us expresly in the Parable of the Sower, Mat. xiii. from Ver. 18. Mark iv. and Luke viii. 11. he saith, The Seed of the Kingdom is sown in several Sorts of Ground, without Distinction.That this Seed, sown in those several Sorts of Ground is the Word of the Kingdom, which the Apostle calls the Word of Faith, Rom. x. 8. James i. 21.[Greek: ho Logos emphytos: ὁ Λογος εμφυτος], the implanted ingrafted Word, which is able to save the Soul; the Words themselves declare that it is that which is saving in the Nature of it, for in the good Ground it fructified abundantly.

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

§. XXIII.

Pro. III.The Light is the Gospel, the Power of God, preached in every Creature under Heaven. Thirdly, This saving spiritual Light is the Gospel, which the Apostle saith expresly, is preached in every Creature under Heaven; even that very Gospel whereof Paul was made a Minister, Col. i. 23. For the Gospel is not a mere Declaration of good Things, being the Power of God unto Salvation to all those that believe, Rom. i. 16. Though the outward Declaration of the Gospel be taken sometimes for the Gospel; yet it is but figuratively, and by a Metonymy. For to speak properly, the Gospel is this inward Power and Life which preacheth glad Tidings in the Hearts of all Men, offering Salvation unto them, and seeking to redeem them from their Iniquities, and therefore it is said to be preached in every Creature under Heaven: Whereas there are many Thousands of Men and Women, to whom the outward Gospel was never preached. Therefore, the Apostle Paul, Romans i. where he saith, The Gospel is the Power of God unto Salvation, adds, That therein is revealed the Righteousness of God from Faith to Faith; and also the Wrath of God against such as hold the Truth of God in Unrighteousness: For this Reason, saith he, Because that which may be known of God is manifest in them; for God hath shewed it unto them. Now that which may be known of God, is known by the Gospel, which was manifest in them. For those of whom the Apostle speaks, had no outward Gospel preached unto them; so that it was by the inward Manifestation of the Knowledge of God in them, which is indeed the Gospel preached in Men, That the Righteousness of God is revealed from Faith to Faith; that is, it reveals to the Soul that which is just, good, and righteous; and that as the Soul receiveth it, and believes, Righteousness comes more and more to be revealed from one Degree of Faith to another. For though, as the following Verse saith, the outward Creation declares the Power of God; yet that which may be known of him is manifest within: By which inward Manifestation, we are made capable to see and discern the eternal Power and Godhead in the outward Creation; so, were it not for this inward Principle, we could no more understand the invisible Things of God by the outward visible Creation, than a blind Man can see and discern the Variety of Shapes and Colours, or judge of the Beauty of the outward Creation. Therefore he saith, First, That which may be known of God is manifest in them, and in and by that they may read and understand the Power and Godhead in those Things that are outward and visible. And though any might pretend that the outward Creation doth of itself, without any supernatural or saving Principle in the Heart, even declare to the natural Man that there is a God; yet what would such a Knowledge avail, if it did not also communicate to me what the Will of God is, and how I shall do that which is acceptable to him? The outward Creation may beget a Persuasion in Man of an eternal Power or Virtue.For the outward Creation, though it may beget a Persuasion that there is some eternal Power or Virtue by which the World hath had its Beginning; yet it doth not tell me, nor doth it inform me of that which is just, holy, and righteous; how I shall be delivered from my Temptations and evil Affections, and come unto Righteousness; that must be from some inward Manifestation in my Heart. Whereas those Gentiles, of whom the Apostle speaks, knew by that inward Law, and Manifestation of the Knowledge of God in them to distinguish betwixt Good and Evil, as in the next Chapter appears, of which we shall speak hereafter. The Prophet Micah, speaking of Man indefinitely, or in general, declares this, Mic. vi. 8. He hath shewed thee, O Man, what is good. And what doth the Lord require of thee, but to do justly, and to love Mercy, and to walk humbly with thy God? He doth not say God requires, till he hath first assured that he hath shewed unto them. Now, because this is shewed unto all Men, and manifest in them, therefore, saith the Apostle, is the Wrath of God revealed against them, for that they hold the Truth in Unrighteousness; that is, the Measure of Truth, the Light, the Seed, the Grace in them: For that they hide the Talent in the Earth; that is, in the earthly and unrighteous Part in their Hearts, and suffer it not to bring forth Fruit, but to be choked with the sensual Cares of this Life, the Fear of Reproach, and the Deceitfulness of Riches, as by the Parables above-mentioned doth appear. But the Apostle Paul opens and illustrates this Matter yet more, Rom. x. where he declares, That the Word which he preached (now the Word which he preached, and the Gospel which he preached, and whereof he was a Minister, is one and the same) is not far off, but nigh in the Heart and in the Mouth; which done, he frameth as it were the Objection of our Adversaries in the 14th and 15th Verses, How shall they believe in him of whom they have not heard? And how shall they hear without a Preacher? This he answers in the 18th Verse, saying, But, I say, have they not heard? Yes verily, their Sound went into all the Earth, and their Words unto the Ends of the World; The divine Preacher (the Word nigh) hath founded in the Ears and Hearts of all Men.insinuating, that this divine Preacher had founded in the Ears and Hearts of all Men: For of the outward Apostles that Saying was not true, neither then, nor many hundred Years after; yea, for aught we know, there may be yet great and spacious Nations and Kingdoms that never have heard of Christ nor his Apostles as outwardly. This inward and powerful Word of God is yet more fully described in the Epistle to the Hebrews, Chap. iv. 12, 13. For the Word of God is quick and powerful, and sharper than any two-edged Sword, piercing even to the dividing asunder of Soul and Spirit, and of the Joints and Marrow, and is a Discerner of the Thoughts and Intents of the Heart. The Virtues of this spiritual Word are here enumerated: It is quick, because it searches and tries the Hearts of all; no Man’s Heart is exempt from it: For the Apostle gives this Reason of its being so, in the following Verse, Before whom all Things are manifest.But all Things are naked and opened unto the Eyes of him with whom we have to do: And there is not any Creature that is not manifest in his Sight. Though this ultimately and mediately be referred to God, yet nearly and immediately it relates to the Word or Light, which, as hath been before proved, is in the Hearts of all, else it had been improper to have brought it in here. And every Thought and Intent of the Heart.The Apostle shews how every Intent and Thought of the Heart is discerned by the Word of God, because all Things are naked before God; which imports nothing else but it is in and by this Word whereby God sees and discerns Man’s Thoughts; and so it must needs be in all Men, because the Apostle saith, There is no Creature that is not manifest in his Sight. The Faithful Witness.This then is that faithful Witness and Messenger of God that bears Witness for God, and for his Righteousness in the Hearts of all Men: For he hath not left Man without a Witness, Acts xiv. 17. and he is said to be given for a Witness to the People, Isa. lv. 4. And as this Word beareth Witness for God, so it is not placed in Men only to condemn them: For as he is given for a Witness, so saith the Prophet, He is given for a Leader and Commander. A Leader and Commander.The Light is given, that all through it may believe, John i. 7. For Faith cometh by Hearing, and Hearing by the Word of God, which is placed in Man’s Heart, both to be a Witness for God, and to be a Means to bring Man to God through Faith and Repentance: It is therefore powerful, that it may divide betwixt the Soul and the Spirit: A two-edged Sword.It is like a Two-edged Sword, that it may cut off Iniquity from him, and separate betwixt the Precious and the Vile; A Fire and a Hammer.and because Man’s Heart is cold and hard like Iron naturally, therefore hath God placed this Word in him, which is said to be like a Fire, and like a Hammer, Jer. xxiii. 29. that like as by the Heat of the Fire the Iron, of its own Nature cold, is warmed and softened, and by the Strength of the Hammer is framed according to the Mind of the Worker; so the cold and hard Heart of Man is by the Virtue and Powerfulness of this Word of God near and in the Heart, as it resists not, warmed and softened, and receiveth an heavenly and cœlestial Impression and Image. The most Part of the Fathers have spoken at large touching this Word, Seed, Light, and saving Voice, calling all unto Salvation, and able to save.

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

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

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