CHAPTER VI

Another objection, that though the Jews had it, it will not follow that the Gentiles were so illuminated. It is answered by several scriptures, that they were not exempted; but had a measure of light, some divine seed sown in their hearts, some talent given, and that it was sufficient. A challenge to give an instance of one that by the light within was reproved for not believing that Jesus was the Christ, is answered. Such as believed in the light, and walked up to it, did receive Christ when he came.· The high pretenders were they who opposed the scriptures, and crucified him. The light from scripture concluded universal and saving.

But here I expect this objection, having run our adversaries unavoidably to it.

Obj. Very well, taking for granted, what you have said in reference to a saving Light or Spirit, universally bestowed upon the Jews, that were a distinct people from the rest of the world, under very many peculiar rights; yet cannot we think it good arguing to infer the gifts of God's Light and Spirit to the Gentiles, that make far the greatest part thereof, from these scriptures, that only seem to prove it the privilege of the Jews."

To which I answer, that I conceive I have urged those scriptures already which give a plain conviction of the truth of that general inference. But because I am desirous from my soul, in perfect love to theirs that shall read this discourse, of removing what objections I am able to foresee it may meet with, after it shall have passed my hand, I will yet endeavour to make appear, first from scripture, and next from the best account we have of the doctrines and lives of heathens, and lastly from reason, that God's love in the illumination of his Spirit was universal; or that mankind was, before Christ's coming in the flesh, enlightened with such a measure of the light of his Spirit as was saving in itself, and so experienced of all such as received and obeyed it, in the love of it. In order to this, I shall briefly insist on a few scriptures, some of which have been already quoted, though not so directly to this matter.

1. My Spirit shall not always strive with man." Gen. vi. S. Here observe, that no one nation was interested more than another, but man stands for the whole Adam, or mankind. From whence I conclude, that mankind was not destitute of the Spirit, or Light of the Almighty, though it might be known in no higher degree than that of a convincer or reprover of sin. Yet it follows not, but that if man had yielded to the strivings of it, he had been thereby redeemed from the spirit of iniquity, that was the ground of his grievous revolt and resistance, which redemption I call salvation from sin.

11. They are of those that rebel against the light; they know not the ways thereof, nor abide in the paths thereof." Job xxiv. 13.-Here is no mention made of Jews more than Gentiles in this chapter, if at all in the whole book. For Job is here giving the character of wicked men in general, without respect to any particular nation. So that we may well infer, he did not understand that the light whereof he spoke should be limited in its illumination to any particular people. In short, I argue thus: If such as pluck the fatherless from the breast, and take a pledge of the poor, (ver. 9.) as the context relates, are those that rebel against the Light, and walk not in its way; then, because that vice was never limited to the Jews, but other nations wrought that wickedness as well as they; it will plainly follow, that the light, against which such offenders rebelled, was not limited to the Jews, but extended to the Gentiles also: unless we should say, that what was rebellion and wickedness in the Jews, was not so in the Gentiles. But because sin was, and is sin in its own nature, all the world over; Light was, and is Light, all the world over, whether men bring their deeds to it, or not.

III. But again, let us hear the same book speak: "Is there any number of his armies? And upon whom doth not his light arise?" Job xxv. 3.

This question carries in it a strong affirmative of the universality of God's light, as much as to say, who is there among all the sons and daughters of men, that can justly say, I am not enlightened by Him? If then none can, it must needs follow, that all are enlightened, as well Gentiles as Jews.

Neither is it our construction only, but the judgment of men famed in the world, for their exactness in the original text, or letter of the scripture. They interpret it to be the Light of the Divine Wisdom, the fountain of Light, yea God himself. That rebelling against the Light is against God To o ry 'Irgana, the Light of Israel: alluding to the psalmist," the Lord is my Light and my salvation." Nay, to the light mentioned by the apostle Paul, ye who were sometimes darkness, are now light in the Lord." And that very light, which is said to have sprung up to them that sat in darkness, which is the Light of truth; and by all allowed to be the evangelical, and spoke of Christ's manifestation. Also that the ways of light, are light, leading to the Light itself which wicked men turn from and spurn at. That this is the light, which there are none but it rises upon, whereby to give them a true sight of themselves. See the erities, Munsterius, Vatablus, Clarius, Castellio, on the 17th verse; but especially Drusius and Codurcus, who say, " all men partake of that light, and that it is sufficient to manifest and drive away the darkness of error, and that it is the light of life." Nay, Codur

eus calls it, an "evangelical Principle," and seems to explain his mind by a quotation of the evangelist's words, John i. 9. "that was the true Light, that enlighteneth all mankind coming into the world."*

IV. Thus much we are taught by those two notable parables of the sower, and the lord that gave his servants talents. They who believe scripture, must acknowledge them to represent God's dealings with mankind, in reference to gift, duty, and reward. Observe the first parable.

"The same day went Jesus out of the house, and sat by the sea-side; and great multitudes were gathered together unto him, so that he went into a ship, and sat, and the whole multitude stood on the shore. And he spake many things unto them in parables, saying, Behold, a sower went forth to sow, and when he sowed, some seeds fell by the way-side, and the fowls came and devoured them up; some fell upon stony places, where they had not much earth, and forthwith they sprung up, because they had no deepness of earth, and when the sun was up, they were scorched, and because they had no root, they withered away. And some fell among thorns, and the thorns sprung up and choaked them; but other fell in good ground, and brought forth fruit; some an hundred fold, some sixty fold, some thirty fold. Who hath ears to hear, let him hear." Matt. xiii. 1-9.

It is granted by all that I know of, that the seeds-man is Christ. The scripture saith," the seed is the Word of the kingdom," ver. 19. which must needs be the spiritual Word nigh in the heart, suitable to the heavenly kingdom, which Christ said was within, otherwise called Light, that is said to be "sown for the righteous;" or the "grace which comes by Christ, that appears unto all men, and brings salvation to them that are taught by it;" or the Spirit that quickens us. And lastly, common sense tells us, that the several grounds comprehend mankind; for they must either include the bad with the good, or the good only must be sown. But the very scripture expressly distinguisheth betwixt the good and bad ground, yet affirms the one to have been sown with the seed as well as the other.' Therefore God's gift is universal, however men, by wicked works, may have rendered their hearts stony, thorny, or otherwise defective and incapable of bringing forth fruit.

The other parable is also very weighty, and much to our purpose. For the kingdom of heaven is as a man travelling into a far country, who called his own servants, and delivered to them his goods; and unto one he gave five talents, to another two, and

Munster. Vatabl. Clar. Castel. Drus. and Codurc. Crit. in 24, 25, ch. ver: 13, and 3 Job. p. 3284 to 3308. chap. 25. 3.

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to another one; to every man according to his ability, and straightway took his journey. Then he that had received five talents, went and traded with the same, and made them other five talents; and likewise he that had received two, he also gained other two; but he that had received one, went and digged in the earth, and hid his lord's money. After a long time, the lord of those servants cometh and reckoneth with them. And so he that had received five talents came and brought other five talents, saying, Lord, thou deliveredst unto me five talents, behold, I have gained, besides them, five talents more. His lord said unto him, Well done thou good and faithful servant, thou hast been faithful over a few things, I will make thee ruler over many things; enter thou into the joy of thy lord. He also that had received two talents, came and said, Lord, thou deliveredst unto me two talents, behold, I have gained two other talents besides them. His lord said unto him, Well done good and faithful servant, thou hast been faithful over a few things, I will make thee ruler over many things, enter thou into the joy of thy lord. Then he who had received one talent, came and said, Lord, I knew thee, that thou art an hard man, reaping where thou hast not sown, and gathering where thou hast not strewed; and I was afraid, and went and hid thy talent in the earth: Lo, there thou hast that which is thine. His lord answered, and said unto him, thou wicked and slothful servant, thou knewest that I reap where I sowed not, and gather where I have not strewed, thou oughtest therefore to have put my money to the exchangers, and then at my coming I should have received my own with usury. Take therefore the talent from him, and give it unto him who has ten talents; for unto every one that hath shall be given, and he shall have abundance, but from him that hath not, shall be taken away, even that which he hath. And cast ye the unprofitable servant into utter darkness, there shall be weeping, and gnashing of teeth. When the Son of man shall come in his glory, and all the holy angels with him, then shall he sit upon the throne of his glory, and before him shall be gathered all nations, and he shall separate them one from another, as a shepherd divideth his sheep from the goats, and he shall set the sheep on his right hand, but the goats on the left." Matt. xxv. 14 to 34.

Serious reader, I have the rather repeated the scripture at large, because of that great strength it carries with it, methinks to the conviction, at least confusion of that narrow spirit which confines the infinite goodness of God, and renders him, whilst he is the universal Creator, but a narrow benefactor; shutting up his gifts within the straight compass of a few; representing him thereby as partial as some parents, who, they know not why beside their own unequal wills, do frequently bestow their

favours, indeed their whole affection, upon an elected darling, to the manifest though causeless neglect of the rest. But to speak the truth of the matter, the over-fondness some carry to their opinion, joined with the envy raised towards those who conform not to it, has so emptied them of all natural affection, that looking upon God in that condition, they dare think him as unnatural as themselves. For my part, I have not a great while believed but that it rather arises from an unwillingness in some that dissenters from them should be saved, thereby endeavouring a compliance upon necessity, than that God had not been propitious to all his creatures. For who sees not, that can or will see, that God is this sovereign Lord, that he made mankind to be his servants, that these three servants represent mankind, and to the end they might not be unprofitable, he gave them talents to improve against his return, that is, against the day of recompense, for which they are accountable; that those who improve their talents may be rewarded, and they who make no improvement of their talents, may be punished with eternal separation from the presence of God, and all his holy angels. I will conclude with these five observations.

1. That God, though it be his sovereign prerogative to give what he will, has given a talent out of his celestial treasury to every man and woman.

2. That this talent is in itself sufficient. But as the best corn, so this talent, put up into a napkin, must needs be unprofitable: yet, that the fault is in the party neglecting or hiding it, not in itself.

3. That those who improve not their talent, are most apt to charge God with reaping where he sows not, as do many professors we have to do with, that make God to require an account of all, and yet deny, in order to rendering up this account with joy, that he has given to all a talent sufficient.

4. That the eternal estate of men and women, as sheep and goats, depends upon their improving, or not improving that heavenly talent wherewith God has endued them.

Lastly, neither is there any shelter for these men under the inequality of the number of talents; for it is not how many talents are given, but what improvement is made of what is given. Wherefore greater is his reward, who makes one talent three, than his who of ten advances but to fifteen; since the one makes but half, whilst the other makes treble improvement. Blessed therefore are you all, and will you assuredly be in the day of the Lord's recompense, who disregarding the vanities, pleasures, cares, honours, and carnal religions of the world, diligently mind your own talent, and are, in the pure fear and holy counsel of the Lord, making your daily improvement of the same, laying up treasure in the high and heavenly place, that is durable and everlasting.