Part 16

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

From which it appears _Cyrillus_ believed, That a _saving Illumination_ was given unto all. [Sidenote: _Grace no natural Gift._] For as to what he speaks of Nature, he understands it not of the common Nature of Man by itself, but of that Nature which hath the Strength of Understanding _divinely_ given it: For he understands this _universal Illumination_ to be of the same Kind with that _Grace_ of which _Paul_ makes Mention to _Timothy_, saying, _Neglect not the Grace that is in thee._ Now it is not to be believed, that _Cyrillus_ was so ignorant as to judge that Grace to have been some natural Gift.

§. XXII. [Sidenote: Proof II.] That this saving Light and Seed, or a Measure of it, is given to all, Christ tells us expresly in the Parable of the Sower, _Mat._ xiii. from Ver. 18. _Mark_ iv. and _Luke_ viii. 11. he saith, [Sidenote: _The Seed of the Kingdom is sown in several Sorts of Ground, without Distinction._] That this _Seed_, sown in those several Sorts of Ground is the _Word of the Kingdom_, which the Apostle calls the _Word of Faith_, Rom. x. 8. James i. 21.[Greek: ho Logos emphytos: ὁ Λογος εμφυτος], _the implanted ingrafted Word, which is able to save the Soul_; the Words themselves declare that it is that which is _saving_ in the Nature of it, for in the good Ground it fructified abundantly.

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

§. 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_.