§. XVI.
Sixthly, It will manifestly appear by what is above said, 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 lost by his Fall, in that we make it a distinct separate Thing from Man’s Soul, and all the Faculties of it: Yet such is the Malice of our Adversaries, that they cease not sometimes to calumniate us, as if we preached up a natural Light, or the Light of Man’s natural Conscience. Next there are those that lean to the Doctrine of Socinus and Pelagius, who persuade themselves through Mistake, and out of no ill Design to injure us, as if this which we preach up were some natural Power and Faculty of the Soul, and that we only differ in the wording of it, and not in the Thing itself; whereas there can be no greater Difference than is betwixt us in that Matter: For we certainly know that this Light of which we speak is not only distinct, but of a different Nature from the Soul of Man, and its Faculties. The Faculties of Man’s Reason.Indeed that Man, as he is a rational Creature, hath Reason as a natural Faculty of his Soul, by which he can discern Things that are Rational, we deny not; for this is a Property natural and essential to him, by which he can know and learn many Arts and Sciences, beyond what any other Animal can do by the mere 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 spiritual Things; yet that not being the right Organ, as in the second Proposition hath more at length been signified, it cannot profit him towards Salvation, but rather hindereth; and indeed the great Cause of the Apostasy hath been, that Man hath sought to fathom the Things of God in and by this natural and rational Principle, and to build up a Religion in it, neglecting and overlooking this Principle and Seed of God in the Heart; Anti-Christ in the Temple of God.so that herein, in the most universal and catholick Sense, hath Anti-Christ in every Man set up himself, and sitteth in the Temple of God as God, and above every Thing that is called God. For Men being the Temple of the Holy Ghost, as saith the Apostle, 1 Cor. iii. 16. when the rational Principle sets up itself there above the Seed of God, to reign and rule as a Prince in spiritual Things, while the Holy Seed is wounded and bruised, there is Anti-Christ in every Man, or somewhat exalted above and against Christ. Nevertheless we do not hereby affirm as if Man had received his Reason to no Purpose, or to be of no Service unto him, in no wise; we look upon Reason as fit to order and rule Man in Things natural. The Divine Light and natural Reason distinguished.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 lesser Light to rule the Night; so hath he given Man the Light of his Son, a Spiritual Divine Light, to rule him in Things Spiritual, and the Light of Reason to rule him in Things Natural. And even as the Moon borrows her Light from the Sun, so ought Men, if they would be rightly and comfortably ordered in natural Things, to have their Reason enlightened by this divine and pure Light. Which enlightened Reason, in those that obey and follow this true Light, we confess may be useful to Man even in Spiritual Things, as it is still subservient and subject to the other; even as the animal Life in Man, regulated and ordered by his Reason, helps him in going about Things that are rational. The Light distinguished from Man’s natural Conscience.We do further rightly distinguish this from Man’s natural Conscience; for Conscience being that in Man which ariseth from the natural Faculties of Man’s Soul, may be defiled and corrupted. It is said expresly of the Impure, Tit. i. 15. That even their Mind and Conscience is defiled; but this Light can never be corrupted nor defiled; neither did it ever consent to Evil or Wickedness in any: For it is said expresly, that it makes all Things manifest that are reproveable, Ephes. v. 13. and so is a faithful Witness for God against every Unrighteousness in Man. Conscience defined.Now Conscience, to define it truly, comes from [Conscire,] and is that Knowledge which ariseth in Man’s Heart, from what agreeth, contradicteth, or is contrary to any Thing believed by him, whereby he becomes conscious to himself that he transgresseth by doing that which he is persuaded he ought not to do. So that the Mind being once blinded or defiled with a wrong Belief, there ariseth a Conscience from that Belief, which troubles him when he goes against it. Example of a Turk.As for Example: A Turk who hath possessed himself with a false Belief that it is unlawful for him to drink Wine, if he do it, his Conscience smites him for it; but though he keep many Concubines, his Conscience troubles him not, because his Judgment is already defiled with a false Opinion that it is lawful for him to do the one, and unlawful to do the other. Whereas if the Light of Christ in him were minded, it would reprove him, not only for committing Fornication, but also, as he became obedient thereunto, inform him that Mahomet was an Impostor; as well as Socrates was informed by it, in his Day, of the Falsity of the Heathens Gods.
Example of a Papist.So if a Papist eat Flesh in Lent, or be not diligent enough in Adoration of Saints and Images, or if he should contemn Images, his Conscience would smite him for it, because his Judgment is already blinded with a false Belief concerning these Things: Whereas the Light of Christ never consented to any of those Abominations. Thus then Man’s natural Conscience is sufficiently distinguished from it; for Conscience followeth the Judgment, doth not inform it; but this Light, as it is received, removes the Blindness of the Judgment, opens the Understanding, and rectifies both the Judgment and Conscience. So we confess also, that Conscience is an excellent Thing, where it is rightly informed and enlightened: Wherefore some of us have fitly compared it to the Lanthorn, and the Light of Christ to a Candle: The natural Conscience compared to a Lanthorn, and the Light of Christ is a Candle.A Lanthorn is useful, when a clear Candle burns and shines in it; but otherwise of no Use. To the Light of Christ then in the Conscience, and not to Man’s natural Conscience, it is that we continually commend Men; this, not that, is it which we preach up, and direct People to, as to a most certain Guide unto Life eternal.
Lastly, This Light, Seed, &c. appears to be no Power or natural Faculty of Man’s Mind; because a Man that is in his Health can, when he pleases, stir up, move, and exercise the Faculties of his Soul; he is absolute Master of them; and except there be some natural Cause 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 stir up when he pleaseth; but it moves, blows, and strives with Man, as the Lord seeth meet. The Waiting upon the Movings of the Light and Grace.For though there be a Possibility of Salvation to every Man during the Day of his Visitation, yet cannot a Man, at any Time when he pleaseth, or hath some Sense of his Misery, stir up that Light and Grace, so as to procure to himself Tenderness of Heart; but he must wait for it: Which comes upon all at certain Times and Seasons, wherein it works powerfully upon the Soul, mightily tenders it, and breaks it; at which Time, if Man resist it not, but closes with it, he comes to know Salvation by it. Even as the Lake of Bethesda did not cure all those that washed in it, but such only as washed first after the Angel had moved upon the Waters; so God moves in Love to Mankind, in this Seed in his Heart, at some singular Times, setting his Sins in Order before him, and seriously inviting him to Repentance, offering to him Remission of Sins and Salvation; which if Man accept of, he may be saved. Now there is no Man alive, and I am confident there shall be none to whom this Paper shall come, who, if they will deal faithfully and honestly with their own Hearts, will not be forced to acknowledge that they have been sensible of this in some Measure, less 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 Visitation to thy Soul, which if thou resist not, thou shalt be happy for ever. This is the Day of the Lord, which, as Christ saith, [68]is like the Lightning, which shineth from the East unto the West; and the [69]Wind or Spirit, which blows upon the Heart, and no Man knows whither it goes, nor whence it comes.
[68] Mat. 24. 27.
[69] John 3. 8.