The Difference Between Converting Light and Common Illumination

Men are wont to distinguish between rational conviction and spiritual. This distinction needs to be carefully understood, for man's rational faculty is the subject both of common and spiritual conviction. We have no other faculty capable of receiving conviction but our reason. When the Spirit of God gives common conviction, He works upon reason; and when He gives spiritual conviction, He likewise works upon reason. Besides, spiritual conviction is rational conviction. Godly men act understandingly and rationally when they judge God to be worthy to be trusted, loved, and obeyed, when they judge Christ to be the eternal Son of God and all-sufficient Savior. Yet the distinction may be allowed if it is thus explained: rational conviction is that which men by their natural reason attain, which they may gain by the force of their natural reason improving the works and Word of God. This differs greatly from that conviction which men have by the saving work of God's Spirit.

Common illumination is of two sorts: one is from the more common improvements of natural reason, the other from more affecting discoveries wrought by a common work of the Spirit of God. There is a conviction that rises from the common improvement of natural reason. Thus they see clearly that the Protestant religion is better than the popish religion, that it must be a work of wonderful wisdom and power to make the world, that the sacrifice of the Son of God must be of great value, and that it was great love for God to give His Son to die—and hundreds of things of the like nature.

Besides these rational convictions there are affecting discoveries of divine truths by the common work of the Spirit which make, for a time, considerable impressions on the heart. “When one of them that sat at meat with Him heard these things, he said unto Him, Blessed is he that shall eat bread in the kingdom of God” (Luke 14:15). “But he that received the seed into stony places, the same is he that heareth the word, and anon with joy receiveth it” (Matthew 13:20). “For if after they have escaped the pollutions of the world through the knowledge of the Lord and Saviour Jesus Christ, they are again entangled therein, and overcome, the latter end is worse with them than the beginning” (2 Peter 2:20). “For it is impossible for those who were once enlightened, and have tasted of the heavenly gift, and were made partakers of the Holy Ghost, and have tasted the good Word of God, and the powers of the world to come, if they shall fall away, to renew them again unto repentance” (Hebrews 6:4-6).

The two sorts of illumination are resemblances of a twofold spiritual illumination that saints have. One is by sanctified reason, whereby men are convinced of divine truths. Men understand the divine authority of the Scripture, and thereby they are assured of the truths of promise and threatenings. They are assured that God made the world, and from thence they are convinced of His eternal power and Godhead. They know that Jesus Christ is the eternal Son of God, and thereby they know the saving virtue of His blood.

The other is by special discoveries of divine truths. They are let into Christ's chambers, as the phrase is in Song of Solomon 1:4. God breaks into the heart by divine light and gives great discoveries of His faithfulness, of His holiness, His grace, the delight He takes in the sacrifice of Christ, and many other things. “God hath shined in our hearts, to give the light of the knowledge of the glory of God in the face of Jesus Christ” (2 Corinthians 4:6). Both these ways seem to be intimated in Ephesians 1:17: “That God may give unto you the spirit of wisdom and revelation in the knowledge of Him.”

The difference between those convictions that rise from the improvement of natural reason and those that arise from spiritual reason lies in these two things:

1. Natural reason does not reveal the certainty of divine things. Sanctified reason sees them to be sure. John 6:69: “We believe and are sure that Thou art that Christ, the Son of the living God.” John 17:8: “They have known surely that I came out from Thee, and they have believed that Thou didst send Me.” Hebrews 11:1: “Faith is the evidence of things not seen.” 1 Thessalonians 2:13: “They received the Word not as the word of man, but as it is in truth, the Word of God.” But natural reason does not reveal the certainty of divine truths. It can perceive the connection between one divine truth and another, and perceive how one thing follows certainly from another, but it does not perceive the certainty of any. Carnal men's reasoning is from supposition; they reason very rationally, but they do not see that which is the foundation of their reasoning to be certain.

Carnal men and godly men both argue from the divine nature of Christ. Both carnal men and godly men strongly argue that if Christ is the Son of God there is a divine virtue in His sufferings, and that it is safe relying on Him. But here lies the difference: the godly man knows that Christ is the Son of God (Matthew 16:6), but the carnal man supposes that Christ is the Son of God. He says the Church believes it, the Old and New Testament give an account of it, and there are many things said that make such for the confirmation of it. He discovered the secret thoughts of men, did many miraculous works, and rose from the dead.

Upon such account he supposes Him to be the Son of God and judges it a heinous crime for any to deny it; but he does not know these things, for he is ignorant of the divine authority of the Word, and dares not venture on Christ for fear it should not be so. So it was with the Jews: they did not believe Moses (John 5:46). Thus they both argue from the types and sacraments.

The godly man argues that there were several types instituted by God to show the saving virtue of the blood of Christ, and the sacraments in the New Testament are instituted to be a memorial of Christ (1 Corinthians 11:24). The godly man argues from hence that Christ has satisfied the justice of God, that Christ was the Lamb slain from the foundation of the world (1 Corinthians 5:7). These sacrifices were only types of Christ (Colossians 2:17). And he is abundantly satisfied by these institutions that Christ is a glorious Savior.

Another man argues in like manner that God would never have appointed such signs to signify Christ if He would not have us trust in Him. He has not appointed these signs to deceive us. God would never teach His people a false way of salvation. But his wound is that he does not know certainly the divine authority of those institutions; he does not know but they were the inventions of men. So they both argue strongly from the command to believe, from the promises of salvation in a way of believing, from Christ's ascension and sitting at the right hand of God. But the carnal man is uncertain of those things that are foundations of his reasoning. He does not know but that there is some mistake. He thinks that there is a great probability of the truth of those things, but he has no assurance. His principles are grounded on an uncertain proposition, and so he knows nothing as he ought to know.

2. Carnal reason does not receive a right idea of divine things. Though godly men have the exercise of spiritual reason, they cannot find out the Almighty unto perfection. Yet they know God and Jesus Christ (John 17:3). They have a true idea of God: they know Him to be One of infinite perfection; they know Him to be a God of infinite power, grace, and faithfulness; they are convinced that He is worthy of that love, faith, and submission that He calls for. 'T will call upon the LORD, who is worthy to be praised” (Psalm 18:3). They know that divine honor is due to Him. “Give unto the LORD the glory due unto His Name” (Psalm 29:2). But carnal men do not have a right idea of God. They acknowledge that He is infinite in His perfections, and can give some description of His infinite perfections; but they do not have a right idea of His glorious nature and are not sensible what reverence and glory is due to Him. Therefore they are said to be ignorant of Him. “He that loveth not, knoweth not God” (1 John 4:8).

The difference between those affecting illuminations that carnal men have and those discoveries that are given to godly men lies in these two particulars:

(1) The illuminations that carnal men have are affecting, but not convincing. They are many times affected with joy, so they said, “What a blessedness is it!” when Paul preached the gospel to them (Galatians 4:15). It works desires in them (Luke 14:15). And their hearts, upon that occasion, may be mightily weaned from the world and taken up about heavenly things. They may be mightily transported with zeal. The people of the Jews were so affected with Christ that they were of the mind to make Him a king.

But these illuminations do not convince them; the men remain ignorant of God, Christ, and the truth of the gospel. These flashes of light do not reveal the certainty of divine truths. The people who cry “Hosanna” today cry “Crucify Him” another time; and that is a sign they do not know Him, for had they known, they would not have crucified the Lord of glory (1 Corinthians 2:8). Many are greatly affected in the hearing of sermons who do not firmly believe what they hear. “When the Gentiles heard this, they were glad, and glorified the Word of the Lord; and as many as were ordained to eternal life believed” (Acts 13:48). They were generally much affected, but it was only a select number that believed. Stony ground hearers are much affected, but not convinced.

Men are often affected with such things as they look upon as probable, but special discoveries that God makes to saints are very affecting and convincing. Godly men must be affected with those discoveries, for they are wondrous in their eyes. “Open Thou mine eyes, that I may behold the wondrous things out of Thylaw” (Psalm 119:18). Sometimes the love of God is said to be “shed abroad in their hearts,” which implies great affection (Romans 5:5).

Divine truths are of a very affecting nature. They will stir up joy, sorrow, desires, and zeal; but these discoveries do not affect them only, but also convince them. They see the glory of God. Psalm 63:2: “To see Thy power and Thy glory, so as I have seen Thee in the sanctuary.” They know the love of Christ, which passeth knowledge (Ephesians 3:19). When they behold the glory of God, they are convinced of the glory of God (2 Corinthians 3:18). When God shines into the hearts, He gives the light of the knowledge of the glory of God (2 Corinthians 4:6). When men see the sun, they know it is the sun; and when they see the grace and faithfulness of God, they know He is such a One. They not only see the gloriousness of mercy, holiness, and faithfulness, but that God is gracious, holy, and faithful.

(2) The illumination of carnal men does not draw forth any gracious exercises. The common discoveries that are given to carnal men have a considerable effect on them. Besides the stirring up of affections spoken of before, they have an effect upon the conversation. They many times make men to reform their lives and cast off sinful practices. They “escape the pollutions of the world through the knowledge of Christ” (2 Peter 2:20).

Sometimes they encourage men in seeking the pardon of their sins. They may have such a discovery of the happiness of heaven, of the graciousness of God, and of the mercy of God in providing a way of salvation as may greatly encourage them to continue seeking His favor. They may likewise have that effect to make men presumptuous. Men may from thence conclude their own estate to be good. They may take encouragements for assurances from the favor of God.

Men may also take occasion from them to get a false faith. If they have some discoveries of a readiness in God to pardon sinners, they may take encouragement to think that men so qualified as they, who are reformed and sorry for their sins, may be bold to venture on Christ. But those spiritual discoveries that God makes always draw forth the exercise of grace. Song of Solomon 1:4: “The King hath brought me into His chambers: we will be glad and rejoice in Thee; the upright love Thee.” When God breaks into the heart by light, the heart is drawn forth in love, faith, and repentance. Communion is reciprocal. When God draws near to His people, it mightily stirs up a spirit of holiness. It does not only strengthen assurance, but it stirs up all grace. “Now mine eye seeth Thee, wherefore I abhor myself, and repent in dust and ashes” (Job 42:5-6). “And to know the love of Christ, which passeth knowledge, that ye might be filled with all the fulness of God” (Ephesians 3:19). This gives great increase to grace. “Grace and peace be multiplied unto you through the knowledge of God, and of Jesus our Lord” (2 Peter 1:2).

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