called Chrift, i. c. that in which Chrift is, and from which he is never feparated.

J. XVI. Sixthly; It will manifeftly appear, by what is above-faid, 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 loft by bis Fall; in that we make it a diftinct feparate Thing from Man's Soul, and all the Faculties of it: Yet fuch is the Malice of our Adverfaries, that they ceafe not fometimes to Calumniate us, as if we preached up a Natural Light, or the Light of Man's natural Confcience. Next, There are that lean to the Doctrine of Socinus and Pelagius, who perfuade themselves, through Miftake, and out of no ill Defign to Injure us, as if this which we Preach up, were fome natural Power and Faculty of the Soul, and that we only differ in the Wording of it, and not in the Thing it felf: Whereas there can be no greater Difference, than is betwixt us in that Matter: For we certainly know, that this Light, of which we fpeak, is not only diftinct, but of a differ The Facul- ent Nature from the Soul of Man, and its Faculties. Reafon. Indeed that Man, as he is a Rational Creature, hath Reafon as a natural Faculty of his Soul, by which he can difcern Things that are Rational, we deny not; for this is a Property natural and effential to him, by which he can know and learn many Arts and Sciences, beyond what any other Animal can do, by the meer 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 fpiritual Things: Yet, that not being the right Organ, as in the Second Propofition hath more at length been fignified, it cannot profit him towards Salvation; but rather hindreth; and In the Tem- indeed the great Caufe of the Apoftacy hath been ple of God. that Man hath fought to fathom the Things of God, in and by this natural and rational Principle,

ties of Man's

Anti-Chrift

and

and to build up a Religion in it, neglecting and overlooking this Principle and Seed of God in the Heart; fo that herein, in the most Universal and Catholick Sense, hath Anti-Chrift in every Man fet up bimself, and fitteth in the Temple of God, as God, and above every Thing that is called God. For, Meu being the Temple of the Holy Ghoft, as faith the Apostle, 1 Cor. iii. 16. when the rational Principle fets up it self there above the Seed of God, to Reign and Rule as a Prince in Spiritual Things, while the Holy Seed is wounded and bruifed; there is Anti-Chrift in every Man, or fomewhat exalted above and againft Chrift. Nevertheless, we do not hereby affirm, as if Man had received his Reafon to no Purpose, or to be of no Service unto him; in no wife: We look upon Reafon as fit to order and Rule Man in Things Na tural. 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 lefler Light to rule The Divine the Night: So hath he given Man the Light of his Light, and Son, a Spiritual Divine Light, to rule him in Things fon diftin Spiritual; and the Light of Reafon, to rule him in guished Things Natural. And even as the Moon borrows her Light from the Sun, fo ought Men (if they would be rightly and comfortably ordered in natural Things) to have their Reafon enlightned by this Divine and Pure Light. Which enlightened Reafon, in those that obey and follow this true Light, we confefs may be useful to Man, even in fpiritual Things, as it is ftill fubfervient, and fubject to the other; even as the Animal Life in Man, regulated and ordered by his Reafon, helps him in going about Things that are Rational. We do further rightly diftinguish this from Man's natural Confci- The Light ence; for Confcience being that in Man which a- diftinguish rifeth from the natural Faculties of Man's Soul, Man's natu may be defiled and corrupted: It is faid expref- ral Confci ly of the Impure, Tit. i. 15. That even their Mind ence

and

natural Reas

ed from

defined.

and Confcience is defiled. But this Light can never be corrupted, nor defiled; neither did it ever confent to Evil or Wickedness in any; for it is faid exprefly, that it makes all Things manifeft that are reproveable, Eph. v. 13. and fo is a faithful Witness for God, against every Unrighteousness in Confcience Man. Now Confcience, to define it truly, comes from [Confcire] and is that Knowledge, which arifeth in Man's Heart, from what agreeth, contradi&teth or is contrary to any Thing believed by him; whereby be becomes Confcious to himself, that be tranfgreffeth, by doing that, which he is perfwaded he ought not to do. So that the Mind being once blinded or defiled with a wrong Belief, there arifeth a Confcience from that Belief, which troubles him, when he goes against it. As for Example: A Turk who hath poffeffed himself with a falfe Belief, that it is unlawful for him to drink Wine; if he do it, his Confcience fmites him for it: But though he keep many Concubines, his Confcience troubles him not; because his Judgment is already defiled with a falfe Opinion, that it is lawful for him to do the one, and unlawful to do the other. Whereas if the Light of Chrift in him were minded, it would reprove him, not only for committing Fornication; but alfo, as he became obedient thereunto, inform him that Mabomet was an Impoftor; as well as Socrates was informed by it, in his Day, of the Fallity of the Heathen's Gods.

Example of a Turk.

Example of a Papift.

So, if a Papift eat Flefh in Lent, or be not diligent enough in Adoration of Saints and Images, or if he should contemn Images, his Confcience would fmite him for it; becaufe his Judgment is already blinded with a falfe Belief concerning thefe Things: Whereas the Light of Chrift never confented to any of thofe Abominations. Thus then, Man's natural Confcience is fufficiently diftinguished from it for Confcience followeth the Judgment, doth not inform it; but this Light, as it is received,

removes

Confciencè

removes the Blindness of the Judgment, opens the Understanding, and rectifies both the Judgment and Confcience. So we confefs alfo, that Confcience is an excellent Thing, where it is rightly informed and enlightened: Wherefore fome of us have fitly compared it to a Lanthorn, and the The natural Light of Chrift to the Candle: A Lanthorn is ufe- comparedto ful, when a clear Candle burns and fhines in it; a Lanthorn, but otherwise of no Ufe. To the Light of Chrifi Light of then, in the Conscience, and not to Man's natu-Ch ral Confcience, it is, that we continually commend Men; this, not that, is it which we Preach up, and direct People to, as to a moft certain Guide unto Life Eternal.

and the

Chrift the

Candle.

Laftly, This Light, Seed, &c. appears to be no Power or natural Faculty of Man's Mind; because a Man that's in his Health, can, when he pleafes, ftir up, move and exercise the Faculties of his Soul; he is abfolute Mafter of them; and except there be fome natural Caufe 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 ftir up when he pleafeth; but it moves, blows and ftrives with Man, as the Lord feeth meet. For, though there be a Poffibility of Salvation to every Man, during the Day of his Vifitation; yet cannot a Man, at any Time, when he pleafeth, or hath fome Senfe of his Mifery, itir up The waiting that Light and Grace, fo as to procure to himfelt upon the Tenderness of Heart; but he muft wait for it: Which the Light comes upon all, at certain Times and Seafons, and Grace. wherein it works powerfully upon the Soul, mightily tenders it, and breaks it; at which Time, if Man refift it not, but clofes with it, he comes to know Salvation by it. Even as the Lake of Bethefda did not Cure all thofe, that washed in it; but fuch only, as wafhed first, after the Angel had moved upon the Waters; fo God moves in Love to Mankind, in this Seed in his Heart, at fome

T

fine

Movings of

fingular Times, fetting his Sins in order before him, and seriously inviting him to Repentance, offering to him Remiffion of Sins and Salvation; which, if Man accept of, he may be faved. be faved. Now there is no Man alive, and I am confident there fhall be none to whom this Paper fhall come, who, if they will deal faithfully and honeftly with their own Hearts, will not be forced to acknowledge, but they have been fenfible of this in fomne Meafure, lefs 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 Vifitation to thy Soul, which, thou shalt be happy for ever, if thou Mat. 247 refift not. This is the Day of the Lord, which, as Chrift faith, is like the Lightning which fbineth from the Eaft unto the Weft; and the Wind or Spirit, which blows upon the Heart, and no Man knows whither it goes, nor whence it comes.

John 3. 8.

Quest. 7.

J. XVII. And lastly, This leads me to fpeak concerning the Manner of this Seed, or Light's Operation in the Hearts of all Men, which will fhew yet more manifeftly, how we differ vaftly from all thofe, that exalt a natural Power or Light in Man; and how our Principle leads above all others, to attribute our whole Salvation to the meer Power, Spirit and Grace of God.

To them then, that ask us after this Manner, How do ye differ from the Pelagians and Arminians? For if two Men have equal fufficient Light and Grace, and the one be faved by it, and the other not; is it not, becaufe the one improves it, the other not? Is not then the Will of Man the Caufe of the one's Salvation, beyond the other? Ifay, to fuch we thus Anfwer: That, as the Grace and Light in All, is fufficient to fave All, and of its own Nature would fave All; fo it The Light's ftrives and wrestles with All, for to fave them; Operations he that refitis its Striving, is the Caufe of his own Salvation. Condemnation; he that refifts it not, it becomes

in order to