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_.