of Chrift is The Light removed from them. So that this Light, in which not Chrift's they were commanded to believe, must be that In outward Man or Perfon. upou John ward, Spiritual Light, that shines in their Hearts for a Seafon, even during the Day of Man's Visitation; which, while it continueth to Call, Invite and Exhort, Men are faid to have it, and may believe in it; but when Men refufe to believe in it, and reject it, then it ceafeth to be a Light to thew them the Way; but leaves the Senfe of their Unfaithfulness as a Sting in their Confcience; which is a Terror and Darknefs 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 fuch Rebellious Ones, the Day of the Lord is faid to be Darknefs, and not Light, Amos V. 18. From whence it appears, that though many receive not the Light, (as many comprehend is not) nevertheless this Saving Light fhines in all, that it may fave them. Concerning which alfo, Cyrillus AlexanCyrillus A drinus faith well, and defends our Principle: With lexandrinus great Diligence and Watchfulness (faith he) doth the lib. 1. cap. Apostle John endeavour to Anticipate and Prevent the vain Thoughts of Men: For there is bere 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 fuggeft unto Men Piety, and the Underflanding of Things; if he was always in the World, and was the Creator or Builder of the World, why was he fo long unknown to the World? It feems rather to follow, because he was unknown to the World, therefore the World was not enlightened by him, nor be totally Light. Left any fhould fo object, be divinely infers, And the World knew him not. Let not the World (faith he) accufe the Word of God, and bis Eter lightens: Negligence Eternal Light, but its own Weakness; for the Sun en- The Sun enlightens, but the Creature rejects the Grace that is given but Man unto it, and abufeth the Sharpness of Understanding through granted to it, by which it might have naturally known buries IlluGod; and, as a Prodigal, bath turned its Sight to the mination. Creatures, neglecting to go forward, and through Lazinefs and Negligence, buried the Illumination, and deSpifed this Grace. Which, that the Difciple 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 rifeth upon all, yet be that is blind receiveth no Benefit thereby; none thence can justly accufe the Brightnefs of the Sun, but will afcribe the Caufe of not feeing to the Blindness: So I judge, it is to be underflood of the Only Begotten Son of God; for he is the true Light, and fendeth forth bis Brightness upon all; but the God of this World, as Paul faith, bath blinded the Minds of thofe that believe not, 2 Cor. iv. 4. that the Light of the Gospel fbine not unto them. We fay then, that Darkness is come upon Men, not because they are altogether deprived of Light; for Nature retaineth ftill the Strength of Underflanding divinely given it; but becaufe Man is dull'd by an evil Habit, and become worfe, and hath made the Meafure of Grace in fome Refpect to languifb. When therefore the like befalls to Man, the Pfalmift juftly 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 detain'd us in our former Ignorance. By thefe Words then, the World is accufed as Ungrateful and Unfenfible, not knowing its Author, nor bringing forth the good Fruit of the Illumination; that it may now feem to be faid truly of all, which was of Old faid by the Prophet, of the Jews; I expected, that it fhould have brought forth Grapes, but it brought forth wild Grapes. For the good Fruit of the Illumination was X 2 the the Knowledge of the Only Begotten, as a Clufter hanging from a Fruitful Branch, &c. From which it appears, Cyrillus believed, that a Saving Illumination was given unto all. For as to Grace no na- what he speaks of Nature, he understands it not of ural Gift. the common Nature of Man by it felf; but of that Proof IL Nature, which hath the Strength of Understanding divinely given it: For he understands this Universal Illumination to be of the fame Kind with that Grace, of which Paul makes mention to Timothy, faying; Neglect not the Grace that is in thee. Now, it is not to be believed, that Cyrillus was fo ignorant, as to judge that Grace to have been fome Natural Gift. XXII. That this Saving Light and Seed, or a Measure of it is given to all; Chrift telleth exprefly, in the Parable of the Sower, Mat. xiii. from verf. The Seed of 18. Mark iv. and Luke viii. 11. he faith, That this dom is town Seed, fown in thofe feveral Sorts of Grounds, is the the King in leveral Sorts of without Dif- Word of the Kingdom, which the Apoftle calls the Word of Faith, Rom. x. 8. James I. 21. 6 Aove; DUTOS, the Implanted, Ingrafted Word, which is able to fave 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 obferve, That this Seed of the Kingdom, this Saving, Supernatural, and Sufficient Word, was really fown in the Stony, Thorny Ground, and by the Way Side, where it did not profit, but became ufelefs as to thefe Grounds: It was, I fay, the fame Seed, that was fown in the good Ground. It is then the Fear of Perfecution, and deceitfulness of Riches as Chrift himself interpreteth the Parable) which hindereth this Seed to grow in the Hearts of many: Not but that, in its own Nature, it is fufficient; being the fame with that which groweth up and profpereth in the Hearts of thofe who receive it. So that, though all are not faved by it, yet there is a Seed of Salvation planted and fown in the Hearts of All by God, which would grow up, and redeem the the Soul, if it were not choked and hindered. Concerning this Parable, Victor Antiochenus (on Mark iv. as he is cited by Voffius, in his Pelagian Hiftory, Book 7.) faith, That Our Lord Chrift bath liberally fown the Divine Seed of the Word, and propofed it to All, without Refpect of Perfons; and as he that foweth, diftinguifbeth not betwixt Ground and Ground, but fim ply cafteth in the Seed, without Diftinction; fo our Saviour bath offered the Food of the Divine Word, fo far as was his Part, although he was not ignorant what would become of many. Laftly, He fo behaved himself, as he might justly fay, What should I have done, that I bave 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 then to his Mafter's Profit: And he that had One, might have done fo; his Talent was of the fame Nature with the reft, it was as capable to have proportionably brought forth its Intereft, as the rest. And fo, tho' there be not a like Proportion of Grace given to All, to fome five Talents, to fome two Talents, and to fome but one Talent; yet there is given to All, that which is fufficient; and no more is required, than according to that which is given: For unto whomfoever much is given, from him fhall 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 fhould he alfo 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. Thirdly; This Saving, Spiritual Light, Proof. III. is the Gofpel, which the Apoftle faith exprefly, is preached In every Creature under Heaven; even that The Light very Gofpel, whereof Paul was made a Minifter, Col. is the Gofi. 23. For the Gospel is not a meer Declaration of Power of good Things, being the Power of God unto Salvation, ed in every to all thofe that believe, Rom. i. 16. Though the Creature pel, the God, preach under Hea out- ven. outward Declaration of the Gofpel be taken fometimes for the Gofpel; 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 feeking to Redeem them from their Iniquities; and therefore it is faid 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 faith, The Gofpel is the Power of God unto Salvation, adds, That therein is revealed the Righteousness of God from Faith to Faith; and alfo the Wrath of God against fuch as hold the Truth of God in Unrighteousness: For this Reason (faith he) because that which may be known of God is manifeft in them; For God hath fhewed it unto them. Now, that which may be known of God, is known by the Gospel, which was manifeft in them, For, thofe, of whom the Apostle fpeaks, had no outward Gofpel preached unto them; fo that it was by the inward Manifeftation of the Knowledge of God in them, which is indeed the Gofpel preached in Man, that the Righteousness of God is revealed from Faith to Faith; that is, it reveals to the Soul that which is Juft, Good and Righteous; and that, as the Soul receiveth it, and believes, Righteoufnefs comes more and more to be revealed, from one Degree of Faith to another. For though (as the following Verfe faith) the outward Creation declares the Power of God; yet, that which may be known of him, is manifeft within: By which Inward Manifeftation, we are made capable to fee and difcern the Eternal Pow er and God-head in the outward Creation; fo, were it not for this Inward Principle, we could no more understand the invifible Things of God, by the outward vifible Creation, than a Blind Man can fee and difcern the Variety of Shapes and Colours, or judge of |