Antidote Against Quakerism, Part 2
Whether every man be enlightned with a ſaving Light?
SO much having been ſpoken by me, and granted by the Adverſary, touching this Light, compared with the Scriptures; I did deſervedly explode this Queſtion out of the Second Diſpute; where I had but little time left for diſcuſſing the following Queſtions. Yet now I muſt not decline it.
Upon two accounts may a Light properly be denominated Saving.
1. If it reveals objectively all Truths to us neceſſary to Salvation. This may be called ſaving, becauſe if we obey it in all things, we ſhall certainly be ſaved. Thus the Scriptures, or the Goſpel contained in them, are an external ſaving Light: External, I ſay, becauſe it muſt have entrance by our Senſes, Rom. 1.16. The Goſpel is the power of God to Salvation. Eph. 1.13. The Goſpel of Salvation. Acts 11.14. Words by which we may be ſaved.
2. If it enlightens our Underſtanding effectually to apprehend all Truths neceſſary to Salvation ſo revealed. This may well be called ſaving, becauſe it puts us actually into a ſtate of Salvation, and infallibly brings us to Heaven. Thus the ſpecial Illumination of the Spirit in Believers, is an internal ſaving Light, John 17.3. This is Life eternal to know thee the only true God, and Jeſus Chriſt whom thou haſt ſent. I ſay, the ſpecial Illumination; for there is a common Illumination, not ſaving: It cauſeth to receive the Seed with joy; to taſte of the heavenly gift, and of the powers of the world to come; but it doth not effectually prevail with the whole Soul to prize above life, and ſo entertain, and ſtedfaſtly cleave to the truths and ways of God. This premiſed;
1. I affirm, that the Light in every man is not in this latter ſenſe ſaving. It doth not enlighten any mans Underſtanding effectally to apprehend all Truths neceſſary to Salvation, though they ſhould be revealed before him.
Arg. 1. What God gives not, man hath not; a man can receive nothing except it be given him from above. But God doth not give to every man a ſavingly enlightned underſtanding. Therefore every man hath it not. I proved that God gives it not to every man, Deut. 29.4. The Lord hath not given you eyes to ſee to this day. This was urged the firſt Diſpute. G. W. p. 19. They did ſee, v. 2. You have ſeen all the Lord did.
Anſ. What are we to underſtand by Eyes not given? Not an underſtanding enlightned only with that Light that every man hath; for with this they ſaw all the Lord did: therefore an underſtanding effectually and ſavingly enlightned. This had not been given them to that day.
He objects, They did cloſe their eyes, therefore God did not enlighten them.
Anſw. It was impoſſible they ſhould cloſe the Eyes of an effectually, ſavingly enlightned underſtanding; for they never had ſuch eyes to cloſe. All men then have not a ſaving Light.
Arg. 2. Darkneſs cannot ſavingly enlighten. The Light in every man is darkneſs, as hath been already proved. And who puts darkneſs for light, if not he that puts the dim light of every man for an effectual and ſaving Illumination?
Arg. 3. A ſaving Light breaks the heart for ſin, Luke 22.61, 62. The Lord turned and looked on Peter; and Peter remembred the words of the Lord, and he went out and wept bitterly. Changeth the heart, 2 Cor. 3.18. All we beholding as in a glaſs the Glory of the Lord, are changed into the ſame Image from Glory to Glory. Giveth Soul ſatisfaction in God, Pſal. 89.15, 16. Bleſſed are they that know the joyful ſound; they ſhall walk O Lord, in the Light of thy Countenance; in thy Name ſhall they rejoice. Cauſeth the Soul to come to Chriſt, John 6.45. Every one that hath heard and learned of the Father, comes to me. And engageth the heart to Obedience, Pſal. 119.102. I have not departed from thy Judgments, for thou haſt taught me. 1 John 2.4. He that ſaith he knoweth him, and keepeth not his Commandments, is a Liar. But all men have not their hearts broken, changed, ſatisfied in God, cloſing with Chriſt, and Gods ways: Therefore every mans Light is not ſaving. How can that be called effectual, which doth not effect theſe things? And if it doth not effect theſe things, it never ſayes. And how can that be called ſaving, which never ſaves?
Obj. p. 18. Many rebel againſt, grieve, reſiſt the Spirit; therefore are given up to hardneſs.
Anſw. But if they had had an effectual ſaving Light, they had not rebelled againſt, grieved and reſiſted the Spirit, their hearts had been changed, they had cloſed with Chriſt and his wayes. This very Rebellion proves they never had a ſaving Light.
Obj. Man is not a Block or a Beaſt, that ſaving Light inevitably and irreſiſtably ſhould force a change upon a Rebel.
Anſw. No, no, but it doth infallibly, irreſiſtably, in a moſt ſweet manner, turn, change, and win and prevail upon him to cloſe with Chriſt and his Commandments. Saul was a Rebel, but when it pleaſed God to reveal his Son in him, Gal. 1.15. Immediately he conſulted not with fleſh and blood. And there is 10: one taught of the Father, but comes to Chriſt. Not a Soul that knows God, but he keeps his Commandments, John 10.16. Other ſheep I have, which I muſt bring. Then they muſt come, and cannot ſtay back; ſo irreſiſtably by Love doth Chriſt win them.
Arg. 4. If a greater by far, and a higher Light be not effectual and ſo ſaving, much leſs is this Light that is in every man, ſaving. But as hath been hinted, there is a common Illumination of the Spirit, that goes along with the Preaching of the Goſplel; yet not effectual. This, having the advantage of the Goſpel, can help a man to ſo far more than the dim light of Heathens can either reveal or diſcern.
Arg. 5. That Light that leaves men in a natural eſtate, can never ſave: For he that is in his natural eſtate, is a Child of wrath. But this Light within leaves all the ungodly in their natural eſtate.
Arg. 6. That Light which cannot help a man to underſtand Spiritually the things of God, can much leſs effectually win him to embrace and live to Chriſt, that he might be ſaved. But this Light, though it can help to underſtand literally, yet not ſpiritually, the things of God, 1 Cor. 2.14. with all his Light, the natural man cannot know them.
Arg. 7. That which leaves men under a diſability of coming to Chriſt, of breaking off their ſins, of obeying the Law of God, is far from ſaving: But this Light leaves men under a diſability of coming off from their ſins, Jer. 13.23. Can the Ethiopian change his Skin? then may you who are accuſtomed to do evil, learn to do well. Their Light could not deliver them from Impemtency. A diſability of coming to Chriſt, John 6.44. No man can come unto me except the Father draw him. Without drawing by a ſpecial Illumination, for all his Light, he is left under an impoſſibility of coming, Rom 8.7. The carnal mind is enmity againſt God, for it is not ſubject to the Law of God, nor indeed can be. All his Light cannot reſcue him from an impoſſibility of obedience. Can ſuch a Light ſave?
Arg. 8. If this Light could be effectual to mans Salvation, then the ſpecial illuminations of the Spirit given, or promiſed, would be needleſs, John 16.8. The Spirit ſhall convince of Righteouſneſs. Iſa. 54.13. All thy Children ſhall be taught of the Lord, Jer. 24.7. I will give them an heart to know me. But God doth nothing in vain: therefore every man is not enlightned with a ſaving Light.
2. I affirm, that the Light in every man is not in the former ſenſe ſaving. It doth not objectively reveal all Truths neceſſary to ſalvation. This is already abundantly proved, when I proved this Light no full Rule. To all there, I ſhall here only add,
Arg. 1. If the natural man with all his Light, cannot ſo much as underſtand thoſe ſpiritual Truths which are neceſſary to ſalvation, when they are by the Goſpel or Scripture objectively revealed unto him, 'tis but a wild fancy to imagine, that this Light can, without the Goſpel and Scripture, find out, and objectively reveal theſe ſpiritual Truths. But when they are objectively revealed, he cannot know them. He, who when he is plainly ſhewn, is not apprehenſive of the Myſtery of a Trade, would never take it of his own head.
Arg. 2. If this Light can objectively reveal all Truths neceſſary to ſalvation; then there was no need that God ſhould inſpire holy men to write the Scripture. Men might have done well enough without them; are little or nothing advantaged by them. The Heathen, for a Rule, are in as good a condition as we. The Scripture reveals all Truth neceſſary to ſalvation, and their Light can do this. But God was not about a needleſs work, when he inſpired the Penmen of the Scripture, Rom. 3.1, 2. What advantage hath the Jew? Much every way: chiefly, becauſe that unto them were committed the Oracles of God. The Heathen without the Covenants of promiſe are without hope, Eph. 2.12. Therefore this Light doth not objectively reveal all Truths neceſſary to Salvation.
Now let us ſee what Arguments G. W. hath to prove that every man is enlightned with a ſaving Light.
Arg. 1. p. 28. Nehem. 9.20, 26. Thou gaveſt them alſo thy good Spirit to inſtruct them, nevertheleſs they rebelled. Therefore all are ſavingly enlightned. To this our Oppoſer gave no Anſwer.
Anſ. No wonder; when it was never urged in my hearing. The Iſraelites had a ſaving external light, viz. the Spirit of God ſpeaking in the Scriptures and in the Prophets. What's this to prove, that thoſe who have not the Scriptures, have ſoch a Light?
Again, The Spirit was given to inſtruct them, but not by any effectual Illumination, otherwiſe they had not been rebellious. Their Rebellion proves they had no internal ſaving Light.
Arg. 2. p. 26. The Spirit or Light of God is greater or more univerſal than the Scripture, and contains that which the Scripture contains, and more.
Anſw. Thoſe bare Aſſertions without Proof, deſerve to be rejected without Anſwer. And here he confounds Light and Spirit. The Light is Univerſal in reſpect of the Subject, they have it that have not the Scripture, not in reſpect of the Object; it reveals not all the mind of God, as doth the Scripture. The Query is not, what the Spirit of God can reveal, he can, no doubt, reveal all, and add to the Scripture if he pleaſe: But whether he actually doth reveal all ſaving Truths to all Men without the Scripture. This ſhould be proved.
Arg. 3. p. 10. Will you deny immediate Revelation, that the people might pin their faith on your ſleeve?
Anſ. This man knows we direct people to the Revelation of the ſpirit in the Scripture, therefore his own light here condemns him. If I could find out any better arguments of his, I would produce them. But take them, ſuch as they are.
Arg. 4. p. 17. Chriſt is given to be a Light to the Gentiles, and Gods ſalvation to the ends of the earth.
Anſw. And ſo Chriſt is externally by the Scriptures and Goſpel preached, and internally by his ſpirit effectually enlightning; both wayes, a ſaving Light to all the Gentiles that are ſaved. Here's nothing to prove that every man is effectually enlightned, or externally taught all neceſſary truths, by Chriſt immediatly and without the Scriptures.
Arg 5. p. 31. Whatſoever may be known of God, is not manifeſt within?
Anſw. foreign That which is commonly known, his external power and God head; Not his grace, favour and mercy in Chriſt, without which all other knowledge is in ſufficient.
Arg. 6. It might be argued, If Heathens have not the knowledge of truths neceſſary to ſalvation, how are they left without excuſe?
Anſw. Becauſe God is not bound to reveal Chriſt to every man, and what Truths are revealed, every man ſins againſt them; And they are condemned, not for not believing in Chriſt, but for thoſe ſins, Rom. 2.12. They that have ſinned without Law, ſhall periſh without Law. And if their acting coutrary to their ſhallow Light ſhall render them inexcuſable. How great will his condemnation be, that caſts off the ſaving Light of Scripture, and will walk only after ſuch dim Light as is in Heathens? This is the Condemnation, that Light is come into the world, and men love darkneſs, more than Light. They cannot ſay we never heard that Chriſt ſhed his blood for remiſſion of ſins, if we had, we would have believed. But this argument might be farther improved, thus. If their living contrary, to their Light renders them without excuſe, then if they had lived up to their Light, they had been ſaved.
Anſw. 1. This is but a frivolous ſuppoſition, for none ever did, none ever could live up to their Light; that is, from the beginning of their knowledge, to the end of their dayes, perfectly do every thing they know to be their duty. Rom. 3.9.
2. But ſuppoſe they had, this had been no coming up to the condition of the Coyenant of works; for this Light is not able perfectly to diſcover it. Pſal. 119.96. I have ſeen an end of all perfection, but thy the commandment is exceeding broad. If by the help of Scripture, and that meaſure of the ſpirit that was given to David, he was not able to ſee the utmoſt bounds of Gods Law; much leſs can this dim Light of it ſelf reveal them.
3. Nay, ſuppoſe this Light had been able to diſcern perfectly the whole condition of the Covenant of works; and once more, ſuppoſe they had been able from the beginning of Life, to the end to fulfill this alſo; yet being fallen creatures, being by nature the Children of wrath; if God had not ſome way or other revealed Chriſt to them, they had moſt certainly periſhed; for the Covenant of works is no way of ſalvation for fallen man, Gal. 3.21. If ever he be ſaved it muſt be by the Covenant of Grace, that holds forth Chriſt. The ſum is this, This Light revealing Duty, their diſobedience did render them unexcuſable; not revealing Chriſt, their obedience could not have excuſed them; for is not he a fighter againſt God, that ſaith, they were unjuſtly by nature the Children of, wrath? Admire we Gods grace for a revelation of Chriſt. If we ſincerely live our Light, that is, the precious Scripture; though our unavoidable failings are many, our God in Chriſt will ſave us.
Arg. 7. p. 19. Why ſhould God give to man this Light, ſurely Gods good will and end is to convince them of ſin, that they may ſee and hate it, and by degrees be drawn out of it, and ſo find mercy and peace and ſatisfaction with the Lord in forſaking ſin and embracing Righteouſneſs.
Anſw. 1. Suppoſe we ſhould perfectly be drawn from ſin to holineſs, without faith in Chriſts blood for remiſſion, never ſhould we find mercy and true peace with God; but ſtanding charged with paſt guilt, ſhould every moment be liable to the everlaſting wrath of God.
2. Gods good end in giving this Light is to reveal moral duties, and ſins againſt nature; that avoiding theſe ſins, and practiſing theſe duties, we might be delivered from temporal judgements, as Nineveh was; and might enjoy the Lords common ſavours.
3. Gods gracious end in giving us the Scriptures, is, that ſeeing and embracing Chriſt Righteouſneſs, and Gods Mercy in him; our ſouls might ſincerely be reconciled to his Will, and ſo living to God we might be ſure of mercy, favour and ſalvation.
Arg. 8. They uſually bring that Scripture Luke 17.21. Behold the Kingdom of God is with you.
Anſw. Gods Kingdom is to be conſidered, either as to the Common, or as to the ſpecial Adminiſtration of it.
1. As to the Common, and this is whereby God doth reſtrain, convince, make offers of Chriſt and Grace, and ſometimes give a taſte of the heavenly gift; by the preaching of the word, and the common operation of the ſpirit, carrying the word into the Conſciences of men; for the word of God is quick and powerful, piercing to the dividing aſunder of the Soul and Spirit. God had ſo ſet up his Kingdom in them, as he had not in the Heathen. They are therefore called the Children of the Kingdom, Mat. 8.12. Of the Kingdom only in this common Adminiſtration of it, for they were to be caſt out; and the Kingdom of God was to be taken from them.
2. As to the ſpecial Adminiſtration of it; and this is whereby God awakens ſouls, unites them to Chriſt by a lively Faith, makes them willing ſubjects, and ſtabliſhing them in their obedience, preſerves them to glory; by his word, and by his ſpirit, powerfully applying it to their hearts, inlightning, renewing, quickning, comforting, and dayly aſſiſting them. God had not thus ſet up his Kingdom in the Phariſees; for his Kingdom, as to this Adminiſtration of it, is not in word, but in power: 1 Cor. 4.20. Is not meat and drink, but righteouſneſs and peace, and joy in the Holy Ghoſt, Rom. 14.17. Is never to ceaſe while the world laſt, Dan. 7.27. Whoſe Kingdom is an everlaſting Kingdom. Hence then cannot be concluded either that there is a Light effectually ſaving in Phariſees, or the unconverted; or that there is a Light objectively ſaving in every man; for though the Phariſees had in them ſuch a light, which if they had embraced ſincerely, they had been in the way to ſalvation; yet this was forc'd into them by Chriſts Preaching his Miracles, and the common operation of the Spirit. They did not bring it into the World with them.
Queſt. It was asked me in the firſt diſpute, (I ſhall ſpeak according to my beſt remembrance, I know I muſt give account.) If an heathen obey his Light, may he be ſaved? And then, not having ſo fully ſeen into this point, I was ſhy and anſwered, I was not to Judge them that are without.
Queſt. I was afterwards asked, If a man improves his Light within him, may not he be ſaved? I anſwered, he may; and added, if he improves, that is, ſtudieth Scripture, and looketh up to God for a bleſſing, he may. That night reflecting upon his paſſage, I was very much diſturbed in my ſpirit, becauſe I did not more fully ſpeak to this point, laying down the manner how upon improvement he might be ſaved, and expreſſing the Truth on the contrary ſide. What might unskilful people conclude from this Aſſertion? Next day my wife deſtitute, and near her Travail, begging with Tears that I would ſeek her out an habitation, I could not in the leaſt regard her; I could eaſily embrace any ſelf-abaſement to prevent the dammage of any ſoul through miſtake. To effect this as much as might be; I drew up and diſpatcht a Letter to G. W. with a Paper containing the ſame things to Thaxted, where the diſpute was, to be openly read among them. The Letter follows.