Part 14

§. XVI. _Sixthly_, It will manifestly appear by what is above said, that _we understand not this Divine Principle to be any Part of Man’s Nature, nor yet to be any Reliques of any Good which _Adam_ lost by his Fall_, in that we make it a distinct separate Thing from Man’s Soul, and all the Faculties of it: Yet such is the _Malice_ of our Adversaries, that they cease not sometimes to calumniate us, as if we preached up a natural Light, or the Light of Man’s natural Conscience. Next there are those that lean to the Doctrine of _Socinus_ and _Pelagius_, who persuade themselves through Mistake, and out of no ill Design to injure us, as if this which we preach up were some natural Power and Faculty of the Soul, and that we only differ in the wording of it, and not in the Thing itself; whereas there can be no greater Difference than is betwixt us in that Matter: For we certainly know that this _Light_ of which we speak is not only distinct, but of a different Nature from the Soul of Man, and its Faculties. [Sidenote: _The Faculties of Man’s Reason._] Indeed that Man, as he is a rational Creature, hath Reason as a natural Faculty of his Soul, by which he can discern Things that are Rational, we deny not; for this is a Property natural and essential to him, by which he can know and learn many Arts and Sciences, beyond what any other Animal can do by the mere animal Principle. Neither do we deny but by this rational Principle Man may apprehend in his Brain, and in the Notion, a Knowledge of God and spiritual Things; yet that not being the right Organ, as in the second Proposition hath more at length been signified, it cannot profit him towards Salvation, but rather hindereth; and indeed the great Cause of the Apostasy hath been, that Man hath sought to fathom the Things of God in and by this natural and rational Principle, and to build up a Religion in it, neglecting and overlooking this Principle and Seed of God in the Heart; [Sidenote: _Anti-Christ in the Temple of God._] so that herein, in the most universal and catholick Sense, hath _Anti-Christ in every Man set up himself, and sitteth in the Temple of God as God, and above every Thing that is called God_. For _Men being the Temple of the Holy Ghost_, as saith the Apostle, 1 _Cor._ iii. 16. when the rational Principle sets up itself there above the Seed of God, to reign and rule as a Prince in spiritual Things, while the Holy Seed is wounded and bruised, there is _Anti-Christ in every Man_, or somewhat exalted above and against Christ. Nevertheless we do not hereby affirm as if Man had received his Reason to no Purpose, or to be of no Service unto him, in no wise; we look upon Reason as fit to order and rule Man in Things natural. [Sidenote: _The Divine Light and natural Reason distinguished._] For as God gave two great Lights to rule the outward World, the Sun and Moon, the greater Light to rule the Day, and the lesser Light to rule the Night; so hath he given Man the Light of his Son, a Spiritual Divine Light, to rule him in Things Spiritual, and the Light of Reason to rule him in Things Natural. And even as the Moon borrows her Light from the Sun, so ought Men, if they would be rightly and comfortably ordered in natural Things, to have their Reason enlightened by this divine and pure Light. Which enlightened Reason, in those that obey and follow this true Light, we confess may be useful to Man even in Spiritual Things, as it is still subservient and subject to the other; even as the animal Life in Man, regulated and ordered by his Reason, helps him in going about Things that are rational. [Sidenote: _The Light distinguished from Man’s natural Conscience._] We do further rightly distinguish this from Man’s natural Conscience; for Conscience being that in Man which ariseth from the natural Faculties of Man’s Soul, may be defiled and corrupted. It is said expresly of the Impure, _Tit._ i. 15. _That even their Mind and Conscience is defiled_; but this Light can never be corrupted nor defiled; neither did it ever consent to Evil or Wickedness in any: For it is said expresly, that _it makes all Things manifest that are reproveable_, Ephes. v. 13. and so is a faithful Witness for God against every Unrighteousness _in Man_. [Sidenote: _Conscience defined._] Now _Conscience_, to define it truly, comes from [_Conscire_,] and _is that Knowledge which ariseth in Man’s Heart, from what agreeth, contradicteth, or is contrary to any Thing believed by him, whereby he becomes conscious to himself that he transgresseth by doing that which he is persuaded he ought not to do_. So that the Mind being once blinded or defiled with a wrong Belief, there ariseth a Conscience from that Belief, which troubles him when he goes against it. [Sidenote: _Example of a_ Turk.] As for Example: A _Turk_ who hath possessed himself with a false Belief that it is unlawful for him to drink Wine, if he do it, his Conscience smites him for it; but though he keep many Concubines, his Conscience troubles him not, because his Judgment is already defiled with a false Opinion that it is lawful for him to do the one, and unlawful to do the other. Whereas if the Light of Christ in him were minded, it would reprove him, not only for committing Fornication, but also, as he became obedient thereunto, inform him that _Mahomet_ was an _Impostor_; as well as _Socrates_ was informed by it, in his Day, of the Falsity of the Heathens Gods.

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

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

[68] Mat. 24. 27.

[69] John 3. 8.

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

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

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

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

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

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

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

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

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