the world Two waies he may be said to inlighten and accordingly two sorts of light may be meant and two waies may the words be expounded There is a natural light of reason and understanding which every person coming into the world hath though not all in the same measure in the exercise by reason of the different temper and state of the body which the soul dwells in And this light is conceived to be meant ver 4. where it is said that the life of Christ was the light of men which expressing what was when all things were made by him and without him was nothing made that was made It can be well understood of no other light then natural reason by the creation of Christ and to this sense it seems to make that ver 10. it follows after ver 9. Which inlightneth every man coming into the world the world was made by him And then the sense is this That or this person of whom John was to witnesse was the true or excellent light which or who inlighteth with natural reason and understanding every man coming into the world by natural birth as being made by him This sense is followed by the most of Protestant Commentators I meet with and seems to be genuine The other sort of light is spiritual light expressed thus 2 Cor. 4. 6. The inlightning of of the knowledge of the glory of God in the person or face of Jesus Christ. And this sort of light is from Christs preaching and Spirit and is meane ver 5. where it is said The light shineth in darknesse and the darknesse comprehended it not And of this light Christ is the cause as the Prophet of his Church Luk. 1. 79. Joh. 3. 19. 8. 12 c. And thus is Christ said to inlighten every man that is every man that is inlightened hath his light from Christ as when it is said Psal. 145 14. The Lord upboldeth all that fall that is all fallen persons that are upheld or he lighteth every man that is all sorts of men as Col. 1. 28. every man is meant all sorts or Nations of men And these I confesse are good senses yet methinks the addition Who cometh into the world doth intimate that this inlightning is of every man that is born 2. At his birth and so is to be extended to every person of humane nature and the natural light he hath at birth which I have chosen to handle that I may clear the mistake of those who are termed Quakers who have this text almost perpetually in their speeches and writings insomuch that in the Catechism of G. F. that is George Fox a prime leader of them this text is almost in every answer to the Questions there propounded repeated And it is the common speech of them and almost all their preaching Look to the light within thee My intent is therefore to consider what that light is which is in each person and to shew that it is not sufficient to be a mans guide without the holy Scripture and therefore that erroneously they make it Christ and direct men to follow it universally as their rule To this end I shall consider 1. How Christ is light 2. How he is the true light 3. How he lighteth 4. How men come into the world 5. How farre every man is inlightned that comes into the world with natural light 6. How all spiritual light is derived from Christ and in what sense Christ may be said to inlighten every man with it Sect. 2. Christ is the Light the term Light is explained The first thing to be considered is That the Word that is Jesus Christ is Light Thus he saith of himself Joh. 12. 26. That he was come a light into the world And Simeon said of him Luk. 2. 32. That he was a light for the lightning of the Gentiles To conceive of this point two things will be to be explained 1. What is ascribed to Christ by this Appellation of Light 2. In respect of what nature he is thus termed To resolve the former it is to be considered that the term Light is sometimes applied to lucid bodies as the fire is termed the light Mark 14. 54. where Peter is to be warmed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 at the light that is the fire And so Candles are termed lights Act. 16. 29. as it's usual with us also in our common speech And thus God is said to have made two great lights Gen. 1. 16. the Sun and the Moon Sometime for the quality of light which is a visive quality 1. In the lucid body chiefly as the light of the Sun Rev. 22. 5. 2. From it in the aire or middle body by which it is carried to the eye as the light in the aire which shone round about Paul Act. 26. 13. 3. In the eye by which the objects to be seen are discerned in which respect the eye is termed the light of the body Luke 11. 34. Now of all qualities there is none more amiable or desirable Eccl. 11. 7. Truly the light is sweet and a pleasant thing to behold the Sun By reason of whose beauty most Nations who knew not the true God did imagin the Sun to be God and accordingly did adore it and sacrifice to it which Job disclaimed Job 31. 26 27 28. If I beheld the Sun when it shined or the Moon walking in brightnesse and mine heart hath been secretly inticed and my mouth hath kissed my hand this also were an iniquity to be punished by the Judge for I should have denied the God that is above By reason of its light warmth and other influence the Sun is magnified by writers as seeing and hearing all things as the common Parent of all sublunary bodies insomuch that the Peripatetick Philosophy makes the Sun with man to generate man The Holy Ghost foretelling the coming of the Messiah Mal. 4. 2. terms him The Sun of Righteousnesse And Zacharias speaking of Christ Luk. 1. 78 79. saith Through the bowels of mercy of our God in which the day-spring or Sun-rising from on high hath visited us to give light to them that sit in darknesse and in the shadow of death So that what excellency the Sun hath in respect of its light is to be conceived of Christ in a spiritual way but in a higher degree and whatever excellency the light signifies in the Metaphor is more truly verified of him then any Angels of light or Children of light among men Sect. 3. Christ is Light as the Prince of life 1. By Light is oft in Scripture signified life Psal. 36. 9. For with thee is the fountain of life in thy light shall we see light And even in this Gospel saith Christ John 8. 12. I am the light of the world he that followeth me shall not walk in darknesse but shall have the light of life And John 1. 4. In him was life and the life was the light of men Job 33. 28. He will deliver his soul
for him And he is before all things and by him all things consist Col. 1. 16 17. And to like purpose it is said Heb. 1. 2 3. By whom also he made the worlds and upholding all things by the word of his power Sect. 2. Christ enlightens the world with the knowledge of God as the Prophet of the Church There are other sorts of light which are from Christ as his Fathers Officer sent into the world and anointed for the recovery of man sallen by sinne 1. There is the light of the knowledge of the glory of God which is by the enlightening that is in the face or person of Jesus Christ as Paul expresseth it 2 Cor. 4. 6. Whereby it is that we see as through a glass the glory of the Lord with unveiled face 2 Cor. 3. 18. Not as it was with Israel when they could not look on Moses without a veil over his face as it is ver 7. 13. Till Christ appeared in the flesh the Gentiles were darkness Paul saith of the Galatians Gal. 4. 8. Howbeit then when ye knew not God ye did service unto them which by nature are no Gods Of the Ephesians Ye were once darkness but now are ye light in the Lord Eph. 5. 8. Of the Corinthians Ye know that ye were Gentiles carried away unto these dumb Idols as ye were led 1 Cor. 12. 2. The Jews also had their mindes blinded the vail remained untaken away in the reading of the old Testament which vail is done away in Christ 2 Cor. 3. 14. The being of the true God was so little known to the Gentiles till Christ appeared to be a light to the Gentiles that they were not only without God in the world Eph. 2. 12. Insomuch that the Athenians themselves sensible of their ignorance of him inscribed their Altar thus To the unknown God Act. 17. 23. confessing God was unknown of them But they were also so vain in their imaginations that they imagined those things to be Gods which were no Gods but creatures made to serve them being imparted unto all nations under the whole heaven by God Deut. 4. 19. Yea and under divers resemblances the meaner sort of living creatures Rom. 1. 23. And dead men and Devils 1 Cor. 10. 20. And for the Jews they understood not the counsel of God in giving of the Law and the appointing sacrifices and ceremonies till by the light of Christ the end of these things was revealed But the only begotten Son which is in the besome of the Father he hath declared God Ioh. 1. 18. revealing his true being and thereby undeceiving the Gentiles and his counsels in the giving of the Law and appointing the legal worship and thereby hath enlightened the Jews And this enlightening is proper to him who tells us Mat. 11. 27. All things are delivered unto me of my Father and no man knoweth the Son but the Father neither knoweth any man the Father but the Son and he to whomsoever the Son will reveal him This light is derived from Christ as the great Prophet of the Church of God Sect. 3. Christ as high Priest enlightens with the light of peace and joy in God 2. There is a light of peace with God which is by Christ who is our peace reconciling both Jews and Gentiles in one body by the cross having slain the enmity thereby Ephes. 2. 14. 16 This is that peace which Christ calls his peace which he promiseth to his Apostles Joh. 14. 27. where he saith Peace I leave with you my peace I give unto you not as the world giveth give I unto you let not your heart be troubled neither let it be afraid And again Joh 16. 33. These things have I spoken unto you that in me you might have peace in the world ye shall have tribulation but be of good chear I have overcome the world So that this light of peace with God begets the light of peace and joy in the hearts of those that are Christs insomuch that being justified by faith and having peace with God through our Lord Jesus Christ they rejoyce in the hope of the glory of God and not only so but they glory in tribulations also Rom. 5. 1 2 3. This peace of God which passeth all understanding keeping as a guard their hearts and mindes through Christ Jesus Phil. 4. 7. Hence it hath come to pass that even when the wicked are driven away in their wickedness as with a storm yet the righteous hath hope in his death Prov. 14. 32. As Oecolampadius when his light failed him near his death told them about him that he had light enough within him Hereby the holy Martyrs and Confessors when the heavens were black over them the rage frowns threats tortures of tyrants violently rushed upon them yet stood unmoved without being shaken by any terrour or grief from them Who shall separate us saith Paul Rom. 8. 35 36 37 38 from the love of Christ Shall tribulation or distress or persecution or famine or nakedness or peril or sword Nay in all these things we are mare then conquerours through him that loved us For I am perswaded that neither death nor life nor Angels nor principalities nor powers nor things present nor things to come nor height nor depth nor any other creature shall be able to separate us from the love of God which is in Christ Jesus our Lord. This light is derived from Christ as the high Priest of the people of God Sect. 4. Christ as King of Saints enlightens with the light of glory 3. There is yet a higher and more illustrious light from Christ to wit the light of glory which is termed by the Apostle Paul Col. 1. 12. the inheritance of the Saints in light and by our Lord Christ Joh. 8. 12. the light of life which is that eternal life which is said to be the gift of God through Jesus Christ our Lord Rom. 6. 23. This is that blessed light of the new Jerusalem which hath no need of the Sun neither of the Moon to shine in it for the glory of God doth lighten it and the Lamb is the light thereof and the nation of them that are saved shall walk in the light of it Rev. 21. 23 24. Of this light the glorified Saints shall be fully partakers at the resurrection when the righteous shall shine forth as the Sun in the Kingdome of their Father Mat. 13. 43. Their vile body or body of debasement shall be changed by the Lord Jesus Christ that it may be fashioned like unto his glorious body Phil. 3. 21. which is now more glorious then it was on the Mount Mat. 17. 2. and yet then he was transfigured and his face did shine as the Sun and his raiment was white as the light And for their spirits doubtless they shall then have farre greater light Now we see through a glass darkly or in a riddle but then face to face Now I know in part but then shall I know
them have Italy and Spain and Austria and France Armies and Navies and swarmes of Fryers and Jesuites at their backs and I take their Liberty and Dominion to be words almost of the same signification But let the Curse of the Almighty Defender of his Church yet follow the underminers of his holy Truth and confound the builders of this Babel And never let the Deliverances in 88 and from the Powder-plot be buried in the ruines of an ungratefull apostatized Land When you hear that among our Rulers it shall be endeavoured that Liberty for Popery shall be granted and secured from interruption from any future Parliaments then remember what I say and let the consciences of those that have betrayed us be awakened and let them see then what friends they have been to our Religion and whither their uncharitable perversnesse hath brought a miserable Land I have already told the Episcopal Brethren that Bishop Usher and I did fully agree in half an hour and therefore it is not long of us that our wound is yet unhealed And though I never treated with Mr. Tombes about such a matter I am confident that he and I should agree in one daiestreaty upon termes of communion charity and forbearance among those of our several waies And therefore if we yet continue unhealed let the shame and horror lie on them that are obstinate in their uncharitable waies And that it should be harder to agree with the Congregational Brethren is incredible Why then is there not long ago a setled concord among all these That yet there should be a frustration of all Assemblies and endeavours to these ends and so easie so necessary so Christian a work should be yet undone yea obstinately resisted after so many years experience and opportunity till we are all ready to be devoured by the common adversary this is our astonishment and Englands shame and especially of some that have been the hinderers and will cost the consciences of some men dear when God ariseth to judge the earth and vindicate his honour which they betrayed by their self-blinding and Church-troubling Pride Reader as I invite thee to the perusall of this Treatise for thy edification so do I most earnestly intreat thee if thou beest a divider to study the nature of holy Charity and Catholick Unity and follow us that desire to lead thee to the Love and Concord of the Saints And to further this work I intreat thee also impartially to peruse Mr. William Allen's Retractation of Seperation which if thou wilt do with a Christian frame of spirit then go on to destroy the Church by divisions and further their work that would betray us to the Papists if thou canst If our wickednesse have not caused God to passe an irreversible Decree of departing from us and leaving England to be a stye of Romish abominations he will yet cause his people to retreat from their divisions and presently to hear the Voice of Peace For which I shall daily pray and groan and labour according to my power and if God deny it me and tell me this is not a world that 's fit for so great a mercy I hope I shall long the more for Heaven and cry and wait for the glorious appearing of the Prince of Peace Come Lord Jesus come quickly Amen Richard Baxter October 17. THE CONTENTS SERM. I. Christ the Light SEct. 1. Of the Evangelists scope method the reading and meaning of Joh. 1. 9. Sect. 2. Christ is the Light and the term Light explained Sect. 3. Christ is Light as the Prince of life Sect. 4. Christ is Light as the Lord of Glory Sect. 5. Christ is Light as cause of Peace and Joy Sect. 6. Christ is Light in respect of his Purity and Wisdome Sect. 7. Christ is Light in respect of Truth and Grace Sect. 8. The application in a double Use to see the estate of men without Christ and to draw our eyes to him SERM. II. Christ the True Light Sect. 1. Christ no counterfeit Light Sect. 2. Christ more then a typical Light Sect. 3. Other Lights not Lights in comparison of Christ. Sect. 4. Christ the Original Light Sect. 5. Christ the perfect Light Sect. 6. Christ the effectual inlightning Light Sect. 7. Christ was the true Light in respect of the Truth of his Word Sect. 8. Application by way of vindication of our selves from the accusation of Quakers as if we denied the Light John 1. 9. and warning to shun false Lights SERM. III. Christ the inlightning Light Sect. 1. Christ inlightens all things with their natural light as Creatour Sect. 2. Christ inlightens the world with the knowledge of God as the Prophet of the Church Sect. 3. Christ as High Priest enlightens with the Light of pea and joy in God Sect. 4. Christ as King of Saints enlightens with the Light of glory Sect. 5. Christ enlightens by his natural power as Gods Son and by special commission as sent of God Sect. 6. Christ enlightens by his Preaching Example Spirit Apostles now in this time by his power and glory in the world to come Sect. 7. Christ enlightens by reason of his own lustre and his Fathers design to shew him to the world Sect. 8. Application by way of inference that we are to bless God for Christs enlightening and all that are Christs are children of Light SERM. IV. Men coming into the world need Light from Christ. Sect. 1. The necessity of Christs enlightening is asserted because of the blindness which is in all at birth Sect. 2. Universal corruption at birth is proved from Joh. 3. 6. Sect. 3. Vacuity of Light without Christ enlightening is proved from Rom. 8. 7 8. Rom. 3. 9 10 11. 23. 1 Cor. 2. 14. Mar. 7. 21 Jam. 1. 14. Sect. 4. Vacuity of Light without Christ enlightening is proved from Gen. 6. 5. 8. 21. Job 14. 4. 15. 14. 25. 4 5 6. 11 12. Psal. 51. 5. Jer. 10. 14. 17. 9. and experience Sect. 5. Every man needs enlightening by Christ by reason of the many evils consequent on sin Sect. 6. Application to make us sensible of sins evil and the worlds vanity and to provoke us to seek a treasure above and Light from Christ to comfort us SERM. V. Every man hath Light from Christ to make him inexcusable Sect. 1. A natural Light from Christ is yeelded to be in every man and the opinions of Free-willers of its sufficiency are set down Sect. 2. The opinion of the Quakers concerning a Light in each man is enquired into Sect. 3. Some Light is in the most barbarous yet the knowledge of the most refined Gentiles may be conceived to come from some acquaintance with the written Law or Tradition from Adam Sect. 4. The Light without the written Word which was in the Gentiles in the utmost extent of it was imperfect Sect. 5. The Gentiles Light by nature served to restrain from sin and to leave men inexcusable Sect. 6. Application to justifie us against
Quakers and to warn us that we act not against our Light SERM. VI. Containing thirty Arguments out of Scripture against the Quakers opinion of the sufficiency of a Light in every man to guide him to God SERM. VII Every mans Light within him is not of it self a sufficient safe guide unto God Sect. 1. Ten Reasons more are urged against the Quakers opinion of the sufficiency of the Light in every man to guide him to God Sect. 2. Objections of the Quakers for the universality and sufficiency of Light in men are answered SERM. VIII All spiritual saving Light is from Christ. Sect. 1. All spiritual saving Light of knowledge peace joy hope life and glory is from Christ. Sect. 2. Christ enlightens Gentiles as well as Jews with spiritual Light Sect. 3. There is not sufficient direction in the acts of Gods common providence to lead men to the knowledge of Gods grace in Christ. Sect. 4. Application to move us Gentiles to rejoyce in this Light and not to rest in humane reason SERM. IX Christ is to be chosen and followed as our Light whereunto we are exhorted to use him as our Light and Directions given to that end Books published by the Author CHrists commination against Scandalizers on Luk. 7. 1 2. Printed for Richard Royston at the Sign of the Angel in Ivy-lane London Jehovah Jireh or Gods providence in delivering the godly in two Sermons on 2 Pet. 2. 9. on occasion of preserving Bristoll from a plot to deliver it to Prince Rupert March 7. 1642. Printed for Michael Sparks at the blew Bible in green Arbour London Fermentum Pharisaeorum or the Leaven of pharisaical Will-worship in a Sermon on Mat. 15. 9. Printed for Andrew Crook at the green Dragon in Pauls Chruch-yard London Anthropolatria or the sin of glorying in men on 1 Cor. 3. 21. Printed for John Bellamy at the three golden Lions in Cornhill London Two Treatises concerning Infant-baptisme to wit an Exercitation and Examen of Mr Stephen Marshall's Sermon Printed for George Whitington and to be sold by W. Larnar An Apology for the two Treatises Printed for G. Calvert at the black spread Eagle at the West end of Pauls London An Antidote against the venome of a passage of M r Richard Baxter's Epistle before his Book of Rest Printed for Thomas Brewster at the three Bibles at the West end of Pauls London An Addition to the Apology in a Letter to M r Robert Baillee of Scotland Printed by Henry Hills next door to the Sign of the Peacock in Aldersgate-street London Praecursor or a Forerunner to the Review Printed for the same Antipoedobaptisme or the first part of the full review of the Dispute concerning Infant-baptisme Printed for Henry Cripps and Lodowick Lloyd in Popes head Ally near Lumbard-street London A plea for Antipoedobaptists against M r John Crag's Dispute and Sermon at Abergavenny Printed for Henry Hills above named Antipoedobaptisme or the second part of the full review of the Dispute concerning Infant-baptisme Printed for the same Joannis Tombes Beudleiensis refutatio positionis Doctoris Henrici Savage Londini typis Henrici Hills Antipoedobaptisme or the third part of the full review of the Dispute concerning Infant-baptisme London Printed for Henry Hills above named Felo dese being a Collection of twenty Arguments against Infant-baptisme out of M r Richard Baxter's second Disputation of right to Sacraments with an Answer to his ten Reasons for his practice of Infant-baptisme Printed for the same A short Catechisme about Baptisme containing the chief grounds of the Controversies concerning it in fourty Questions and Answers Printed for the same True old Light exalted Printed for Thomas Underhill atthe Anchor and Bible in Pauls Church-yard London Christ the Light SERM. I. Joh. 1. 9. That was the true Light which lighteth every man that cometh into the world Sect. 1. Of the Evangelists scope method the reading and meaning of Joh. 1. 9. THe Gospel of John the longest liver of the Apostles as Hierome termes him in his Catalogue of Ecclesiastick Writers was written last of the four and as the matter gives us occasion to conceive to supply the things omitted by the rest and so might be termed the Paralipomena or things left as the Greeks term the Book by the Hebrews termed the words of daies by us the Chronicles or Records of times That it was written in opposition to the new fancies or haeresies of Ebien Cerinthus and other fanatiques is intimated by Iraeneus lib. 3. adv haer c. 1. 11. and others Against whom he opposeth the Antiquity Divinity and Operation of Christ in certain Aphorismes set down in the first 5 verses And then to distinguish him from John the Baptist he declareth 1. Johns Mission ver 6. 2. His businesse ver 7. 3. His inferiority to Christ ver 8. 4. Christs preeminence above him ver 9. which words are spoken of Christ Jesus whom John terms the Word ver 1. who is said to be flesh and to dwell among us ver 14. of whom John testified ver 15 to have been his Ancient and whether they are the words of John Baptist as is conceived or the Evangelist as seems most probable they shew his excellency above John Baptist who was denied to be the light though he were that he might bear witnesse of the light Heinsius exercit sacr l. 4. c. 1. seems to conceive that the pointing being altered the words might be read thus He was not that light but that he might bear witnesse of the light he was referring 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ver 9. to the end of ver 8. The true light which inlightneth every man coming into the world was in this world and the world was made by him and the world knew him not ver 9 10. But the supplement of Beza this man or as our Translators hath it That was the true light is better and more agreeable to Johns phrase But then there is another doubt whether it should be read thus That was the true light coming into the world which inlighteneth every man by a trajection Or as ours read as the words are placed That was the true light which inlighteneth every man which cometh into the world Grotius after Cyril Augustin and some others likes the former as best because Joh. 3. 19. and 12. 46. where he speaks of himself as light he so expresseth himself as coming into the world as light and so he would have the sense to be of his coming into the world not by his birth but appearing as a Teacher as when it is said Joh. 6. 14. This is truly the Prophet coming into the world But 1. such trajection being without necessity and so disordering the words 2. The phrase in these and John 18. 37. being as fitly interpreted of birth as of appearing as a Teacher I rather choose the reading of our Translators But then there is some doubt about the meaning what is the light with which and how he inlightens every man coming into
from going into the pit and his life shall see the light Ver. 30. To bring back his soul from the pit to be enlightened with the light of the living Psal. 49. 19. The soul shall go to the generation of his fathers they shall never see light Psal. 13. 3. Lighten mine eyes lest I sleep the sleep of death Hence to sit in darknesse and in the shadow of death are conjoyned Mat. 4. 16. Luk. 1. 79. In respect therefore of life in Christ and communicated by him he is rightly termed the light Now that he hath life in himself at his disposal is affirmed by him Joh. 5. 21. As the Father raiseth the dead and quickneth so also the Son quickneth whom he will Ver. 26. For as the Father hath life in himself so hath he also given to the Son to have life in himself Joh. 14 6. Jesus saith to him I am the way and the truth and the life no man cometh to the Father but by me Joh. 11. 25. Jesus saith unto her I am the resurection and the life 1 Joh. 5. 11. And this is the record that God hath given to us eternal life and this life is in his Son who is termed the Word of life 1 Joh. 1. 1. That eternal life which was with the Father and was manifest unto us Ver. 2. The Prince or Author of life Act 3. 15. The last Adam was made a quickning Spirit 1 Cor. 15. 45. which being spoken of the resurrection of the body it appears that he is the light in respect of natural life as well as spiritual at the first creation as well as at the future resurrection As it is certain that some sort of living creatures are produced by the Sun so it is certain that the Son of God is the Prince of life who hath life in himself and imparts it to other living beings and in this respect is justly termed the Light Sect. 4. Christ is Light as the Lord of glory 2. By Light is oft meant glory and majesty There is one glory of the Sun another of the Moon and another of the Stars for one Star differeth from another in glory that is light 1 Cor. 15. 41. The light which made the face of Moses shine Exod. 34. 29. is termed 2 Cor 3. 7. the glory of his countenance and the shining of Christ at his transfiguration Mat. 17. 2. is termed glory 2 Pet 1. 17. and thus Christ is Light that is full of glory and majesty the Lord of glory 1 Cor. 2. 8. Even on earth John saith Chap. 1. 14. And we beheld his glory the glory as of the only begotten of the Father And doubtless however in Christs outward shape there appeared no more then ordinary or rather less then ordinary splendour yet in his preaching there was such glory as made the people astonished for he taught them as one having authority Mar. 1. 22. In his Miracles there was glory so as that Vers. 27. they were all amazed insomuch that they questioned among themselves saying What thing is this What new doctrine is this For with authority he commandeth the unclean spirits and they do obey him And Joh. 2. 11. This beginning of Miracles did Jesus in Cana of Gaiilee and manifested forth his glory and his Disciples believed on him And Vers. 15. When he made a scourge of small cords he drove out the sellers of Oxen Sheep and Doves and changers of mony all out of the Temple and overthrew their tables and powred out their money and when Officers were sent to apprehend him they returned answer Joh. 7. 46. Never man spake like this man He commanded Lazarus to come forth out of the grave and he came forth Joh. 11. 43 44. He rebuked the winds and the sea and there was a great calm Mat. 8. 26. These and many more things which appeared in him and were done by him manifested that he was indeed Light that is a person of splendour glory and Majesty notwithstanding his emptying himself in the forme of a servant Phil. 2. 7. Sect. 5. Christ is Light as cause of peace and joy 3. By Light is oft meant peace Isa. 45. 7. I form the light and create darkness is expressed in the next words I make peace and create evil Jer. 13. 16. While ye look for light that is peace In like manner Light is put for joy as Psal. 97. 11. Light is sown for the righteous and gladness for the upright in heart Prov. 15. 30. The light of the eyes rejoyceth the heart Isa. 60. 20. The Lord shall be thine everlasting light and the dayes of thy mourning shall be ended Darkness takes away mirth but the appearing of the day brings joy The Sun is that which chears all things by its light and so doth Christ dispell storms makes peace and begets joy Whence he is stiled the Prince of peace Isa. 9. 6. our peace Eph. 2. 14. Peace I leave with you saith Christ my peace give I unto you not as the world giveth give I unto you Let not your heart be troubled neither let it be afraid Joh. 14. 27. These things have I spoken unto you that in me ye might have peace in the world ye shall have tribulation But be of good chear I have overcome the world Joh. 16. 33. That which we have seen and heard declare we unto you that ye also may have fellowship with us and truly our fellowship is with the Father and with his Son Jesus Christ. And these things write we unto you that your joy may be full 1 Joh. 1. 3 4. As from the Sun all the light serenity and sweetness of the air whereby the spirits of men are refreshed the members warmed the whole body cheared is derived so from Christ are all the pleasant apprehensions of peace with God all the joyfull tast of his favour all the quickening hopes of heaven which a Christian soul partakes of Sect. 6. Christ is Light in respect of his purity and wisdome 4. By Light is meant holiness purity or clearness Nothing more free from defilement then light all the jakes and dunghills and filthy lakes in the world cannot pollute the light of the Sun and therefore it is fit to resemble holiness And accordingly God is said to be Light 1 Joh. 1. 5. that is pure as it is said Chap 3. 3. And thus the Lord Christ is Light being annointed with the oil of gladness above his fellows as loving righteousness and hating iniquity Psal. 45. 7. Heb. 1. 9. He did no sin neither was guile found in his mouth 1 Pet. 2. 22. He could challenge his most prying adversaries Joh. 8. 46. Which of you convinceth me of sin 5. By Light is meant wisdome Light is a discovering quality Eph. 5. 13. All things that are discovered are made manifest by the light for whatsoever doth make manifest is light Light pierceth through the most narrow chinks into the lowest holes and so doth wisdome find out the most hidden things
and heard Ioh. 3. 32. we speak that we do know and testifie that we have seen ver 11. He whom God hath sent speaketh the words of God for God giveth not the spirit by measure unto him ver 34. The Prophets and the Apostles were lights in their time but their light is set I mean their personal preaching ceaseth Zech. 1. 5. Your Fathers where are they And the Prophets do they live for ever 2 Pet. 1. 14. Knowing that shortly I must put off this my tabernacle even as our Lord Jesus Christ hath shewed me But of Christ it is said Rom. 6. 9 10. Knowing that Christ being raised from the dead dieth no more death hath no more dominion over him For in that he died he died unto sin once but in that he liveth he liveth unto God Eph. 4. 8. When he ascended up on high he led captivity captive and gave gifts unto men ver 10. He that descended is the same also that ascended farre above all Heavens that he might fill all things to wit with his light as it follows ver 11 12 13. And he gave some Apostles and some Prophets and some Evangelists and some Pastours and Teachers for the perfecting of the Saints for the work of the Ministry for the edifying of the body of Christ till we all come in the unity of the faith and of the knowledge of the Son of God unto a perfect man unto the measure of the stature of the fulnesse of Christ. So that Christ is now not only a permanent light but also more eminent shining as he did on the earth to the Iews so more gloriously since his ascension to the Gentiles And though the man of sin hath much obscured the light of Christ and the mystery of iniquity that began to work in Pauls time hath prevailed after the working of Satan with all power and signs and lying wonders yet shall that wicked one be revealed whom the Lord shall consume with the Spirit of his mouth and shall destroy with the brightnesse of his coming 2 Thes. 2. 7 8 9. And then shall Christ shine more gloriously in his day and with him the righteous shall shine forth as the Sun in the Kingdom of their Father Matth. 13. 43. And then shall the Lord be to them an everlasting light and their God their glory Isa. 60. 19. Sect. 6. Christ the effectual inlightning Light Christ is the true light that is the effectual light which doth indeed that which light is to do As he is termed the true bread which was from Heaven Ioh. 6. 32. because he giveth life to the world ver 33. He that eateth of this bread shall live for ever ver 58. And as he is termed the true vine Ioh. 15. 1. Because he yeilds fruit as a vine so is he termed the true light because he doth inlighten effectually John 8. 12. I am the light of the world saith Christ be that followeth me shall not walk in darknesse but shall have the light of life Ioh. 12. 46. I am come a light into the world that whosoever believeth on me should not abide in darknesse There are lights that like ignis fatuus foolish fire lead men into dark places lakes and bogs whereinto they that follow them perish There are lights that for a while lead men in the way and then soon go out and so leave men in darknesse and perplexity But the Lord Christ leads alwaies in the right way even in the way of life neither is he ever extinguished but so shines as that whosoever follows him shall be directed aright in his way be guided into the way of peace Luk. 7. 79. With thee saith the Psalmist Psal. 36. 9. is the fountain of life in thy light shall we see light There is an amazing light that by its brightnesse doth as it were strike dead and cast down to the earth Revel 1. 16 17. When Christ appeared to John in his glory and his countenance was as the Sun shineth in his strength upon the sight of him John fell at his feet as dead When Saul journied to Damascus about noon suddainly there-shine from Heaven a great light round about him so that he could not see for the glory of the light but was blind for some daies Acts 22. 6. 11. Acts 9. 9. The Lord Christ is an excelling light yet not striking dead nor casting down nor blinding but rather an erecting light a clearing light a directing light an enlivening and inlightning light which would lead me to the consideration of the way of Christs inlightning but that somewhat more is to be said of the truth of Christ the light Sect. 7. Christ was the true Light in respect of the truth of his words 2. Christ is the true light in respect of his sayings he delivered that which was truth which is Logick truth and the truth he spake according to his mind which is moral truth 1. He could freely say John 8. 14. Though I bear record of my self yet my record is true for I know whence I came and whether I go Ver. 16. If I judge my judgment is true for I am not alone but I and the Father that sent me Ver. 17 18. It is written in your Law that the testimony of two men is true I am one that bear witnesse of my self and the Father that sent me beareth witnesse of me Ver. 26. He that sent me is true and I speak to the world those things which I have heard of him Ver. 28. When ye have lift up the Son of man then shall ye know that I am he and that I do nothing of my self but as my Father hath taught me I speak these things Ver. 31 32. If ye continue in my Word then are ye my Disciples indeed and ye shall know the truth and the truth shall make you free Ver. 40. But now ye seek to kill me a man that hath told you the truth which I have heard of God Ver. 45. Which of you convinceth me of sin And if I say the truth why do ye not believe me Joh. 10. 25. The works that I do in my Fathers Name bear witnesse of me Ver. 37 38. If I do not the works of my Father believe me not But if I do though ye believe not me believe the works that ye may know and believe that the Father is in me and I in him Joh. 16. 10. The words that I speak unto you I speak not of my self but the Father that dwelleth in me he doeth the works In which speeches our Lord Christ avers the truth of the light that is Doctrine or Words he taught in that they were received from God and witnessed by him which was proved 1. By the works which Christ did which were invincibly proved to be of God by the greatnesse frequency freenesse and goodnesse of them being in opposition to Satan and with such evidence of all freedom from imposture and acquaintance with Satan that even those who followed
even as also I am known 1 Cor. 13. 12. They are before the throne of God and serve him day and night in his Temple and he that sitteth on the throne shall dwell among them they shall hunger no more nor thirst any more neither shall the Sun light on them or any heat For the Lamb which is in the midst of the Throne shall feed them and shall lead them unto living fountains of water and God shall wipe away all tears from their eyes Rev. 7. 15 16 17. And there shall be no more death neither sorrow nor crying neither shall there be any more pain Rev. 21. 4. No night or gloomy day but perpetual light and serenity everlasting joy shall be upon their heads all clouds of fear sorrow ignorance despair disquietnesse shall fly away And this light shall be from Christ as the King of Saints Sect. 5. Christ inlightens by his natural Power as Gods Son and by his special Commission as sent of God 2. The natural light that all creatures have in their several kinds is from that natural power which Christ Jesus hath as the Son of God by whom he made the worlds who being the brightnesse of glory and the characteo or expresse Image of his person or substance bears or upholds all things by the word of his power Heb. 1. 2 3. To this purpose tends the speech of Christ Joh. 5. 17. My Father worketh hitherto and I work from whence the Jews gathered that he termed God his own Father making himself equal with God ver 18. to which Christ answers ver 19. Verily verily I say to you the Son can do nothing of himself but what he seeth the Father do for what things soever he doth these also doth the Son likewise Which shew that Christ asserted a coworking with his Father in all his works and power answerable to it The light of knowledge of God and his counsel of peace and joy and comfort of glory and everlasting blessednesse the Lord Christ communicates as by special Commission delegated by his Father sealed sanctified and sent into the world whereby he was made the light of the world according to what he saith Joh. 9. 5. As long as I am in the world I am the light of the world And ver 39. For judgment am I come into this world that they which see not might see and that they which see might be made blind The administration of the affairs belonging to the Kingdom of God was committed to him for inlightening governing protecting delivering raising up from the dead and advancing his Church subduing the devils reproving and condemning opposers of his Doctrine and work judging all in his great day All things saith he Mat. 11. 27. are delivered unto me of my Father Joh. 5. 20. For the Father loveth the Son and sheweth him all things that himself doeth and he will shew him greater works then these that ye may marvell For as the Father raiseth up the dead and quickneth them even so the Son quickneth whom he will For the Father judgeth no man but hath committed all judgment unto the Son Mat. 28. 18. All power is given unto me in Heaven and in earth By reason whereof and his being made man to do this work he is said to come down from Heaven not to do his own will but the will of him that sent him Joh. 6. 38. And it is said by Zacharias Luk. 1. 78. The day spring from on high hath visited us to give light to them that sit in darknesse Sect. 6. Christ inlightens by his Preaching Example Spirit Apostles now in this time by his Power and Glory in the world to come 3. The inlightening with the later sorts of light imparted by Christ as sent into the world is from him in this time now or in the world to come That inlightening which is now in thistime is either by himself or his Deputies immediately or by mediation of others 1. Christ in the daies of his flesh or as it is expressed John 9. 5. As long as he was in the world was the light of the world 1. He was the light of the world by his preaching wherein he was as the Sun still moving and inlightening all sorts and in all places taking occasion to preach the Gospel of the Kingdom of God to the poor and all sorts of people who resorted to him After his temptation he went about all Galilee teaching in their Synagogues and preaching the Gospel of the Kingdom and healing all manner of sicknesse and all manner of disease among the people Mat. 4. 23. When he preached in the house there was such resort to him that his Mother and Brethren could not come at him by reason of the presse but stood without desiring to speak with him but he preferred the work of reaching the people before private conference with his Mother Mat. 12. 47 48 49 50. No sooner was he got out of the house and come to the sea side but great multitudes were gathered together unto him so that he went into a ship and sate and the whole multitude stood on the shore and he taught them many things by Parables Mat. 13. 1 2 3. After he had been in a desert a while when he came out seeing much people was moved with compassion toward them because they were as sheep not having a Shepherd and he began to teach them many things Mark 6. 34. He was wont to go to the Mount of Olives to pray Luk. 22. 39. And early in the morning he came again into the temple and all the people came unto him and he sate down and taught them Joh. 8. 2. When he was in the way travelling when he was at meales he was still teaching his Disciples or those that were with him He neglected eating to prosecute the work of winning souls and lightening them by his preaching And this he counted his meat as he told his Disciples Joh. 4 34. My meat is to do the will of him that sent me and to finish his work By this means the people which sate in darknesse saw great light and to them which sate in the region and shadow of death light sprang up Mat. 4. 16. Thus Jesus Christ hath abolished death and brought immortality and life to light by the Gospel 2 Tim. 1. 10. 2. Christ was a light also by his Example Good example doth inlighten men not only directing but also provoking others to follow their steps Men as they are sociable so they love to do as they see others do Hence it is that they live as much by examples as by Precepts Wherefore saith Christ Mat 5. 16. Let your light so shine before men that they may see your good works and glorifie your Father which is in heaven Now of all the examples that ever were there was none more illustrious then Christs None so full of love goodnesse meeknesse patience humility contentedesse obedience innocence quietnesse holy zeal courage diligence in his
work self-denial heavenlynesse faith hope in God and whatever else is amiable and imitable He went about doing good and healing all that were oppressed of the Devil Act. 10 33. He did no sinne neither was guile found in his mouth when he was reviled he reviled not again when he suffered he threatned not but committed himself to him that judgeth righteously 1 Per. 2. 22 23. The real of Gods house did eat him up Joh. 2. 17. It was his meat do do the will of him that sent him and to finish his work Joh. 4. 34. He was the good Shepherd that laid down his life for his Sheep Joh. 10. 11. Having loved his own which were in the world he loved them to the end Joh. 13. 1. Though he were their Lord and Master yet he washed his Disciples feet ver 23. 24. Though he was rich yet for our sakes he became poor that we through his poverty might be rich 2 Cor. 8. 9. Being in the form of God he made himself of no reputation but took upon him the form of a servant and was made in the likenesse of men and being found in fashion as a man he humbled himself and became obedient unto death even the death of the crosse Phil. 2. 6 7 8. He pleased not himself but as it is written the reproaches of them that reproached God fell on him Rom. 15. 3. The Son of man came not to be ministred to but to minister and to give his life a ransome for many Mat. 20. 28. In all these things and in all other his words and deeds he did shine forth so clearly that even his enemies could not but acknowledge him to have been a holy and just person even before Pontius Pilate he witnessed so good a confession 1 Tim. 6. 13. that Pilate who condemned him yet acquitted him from fault and the malefactor that suffered with him testified that he had done nothing amisse Luk. 23. 4 14 41. 3. Christ did inlighten now in this time as the expression is Mark 10. 38. after his resurrection untill the day in which he was taken up by giving Commandments through the Holy Ghost unto the Apostles whom he had chosen to whom also he shewed himself alive after his passion by many infallible proofs being seen of them fourty daies and speaking of the things pertaining to the Kingdom of God Act. 1. 2 3. 2. After his departure out of the world into Heaven he was and is an inlightening light now in this time mediately 1. By sending of the Holy Spirit whom he promised to send to the Apostles from the Father even the Spirit of truth which proceedeth from the Father and that he should testifie of him Joh. 15. 26. And guide them into all truth that he should not speak of himself but whatsoever he should hear that he should speak and would shew them things to come he should glorifie Christ for he should receive of his and should shew it to the Apostles that all that the Father had were his and therefore he said he should take of his and shew it to them Joh. 16. 13 14 15. Which was accordingly accomplished when the holy Spirit was given to them and those Prophets and other Teachers whom Christ gave to his Church were endued with the Holy Ghost after his ascension To whom and to the rest of Believers the holy Spirit is given as the earnest of their Inheritance and thereby the eyes of their understanning are inlightened that they may know what is the hope of his calling and what the riches of the glory of his Inheritance in the Saints Eph. 1. 14 18. Who receive not the spirit of the world but the Spirit which is of God that they might know the things which are freely given them of God 1 Cor. 2. 12. Because they are Sons God sends forth the Spirit of his Son into their hearts crying Abba Father Gal. 4. 6. 2. By the sending of Apostles and other Teachers into all Nations of whom in that respect he said Mat. 5. 14 15. Ye are the light of the world A City that is set on an hill cannot be hid Neither do men light a candle and put it under a bushel but on a candlestick and it giveth light to all that are in the house Ephes. 3. 8 9. Paul saith of himself To me is this grace given to inlighten all men as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies being the same which is used Joh. 1. 9. And indeed Christ when he ascended up on high led captivity captive and gave gifts to men some Apostles and some Prophets and some Evangelists and some Pastours and Teachers Eph. 4. 8 11. who were Angels of light and being placed on high hills in great Cities and on Candlesticks in many Churches were eminent lights in the world So that was said of the Heavens Psal. 19. 4. was verified of them Their sound went into all the earth and their words unto the ends of the world Rom. 10. 18. By which light the unfruitfull works of darknesse to wit the wâ—les of the powers of darknesse in their Idolatries and other wickednesse was discovered and innumerable souls brought out of the power of darknesse into the Kingdom of the Son of God From whose light succeeding Teachers by preaching the Gospel and baptizing Believers which the Ancients called inlightening many millions of people through the Romane Empire and other parts of the earth became Christians and were added to the Children of light and these Teachers are termed Starres in Christs right hand Rev. 1. 20. Lastly In the world to come as the phrase of Christ is Mark 10. 30. As the lightening that lighteneth out of the one part under Heaven shineth unto the other part under Heaven so shall also the Son of man be in his day Luk. 17. 24. Then shall he put on his glorious apparel and deck himself with light as a garment and being attended with all the Angels of light shall come in the glory of his Father and raise up the bodies of all the Children of light and bring them to the light so as that those eyes which were boared out for acknowledging him shall see him riding on the clouds of heaven triumphantly and they themselves shine as the Sun in the Kingdom of the Father And then he shall be our noon-light we shall know as we are known 1 Cor. 13. 12. Sect. 7. Christ inlightens by reason of his own lustre and his Fathers design to to shew him to the world The Reasons why Christ is thus an inlightening light are 1. From his own property he being light of himself is as all light is apt to communicate his light to the world As the property of the fire is to burn and the property of water to moysten so it is the property of light to shine forth Nothing is more diffusive of it self and apt to shew it self to others then light Darknesse hides things but light makes them appear As the Prince of
Christ to know the other hates the light because his deeds are evil and loves darknesse rather then light and there is his condemnation Whence it plainly appears that those two points of Pelagianism Popery Arminianism Socinianism and the Frecwill way are their Opinions that every one hath a light within him or there is such revelation imparted to every man in the world that if he would use it he might come to saving knowledge and that it is left to every man by his own free-will to difference himself from others This universal light is so magnified by George Fox in his Catechism that he tels us that it shews all the ungodly waies that ever a man hath acted in and hard speeches with that light a person will come to see Christ the Saviour of his soul from whence the light comes to save him from sin that it brings him to Christ and to confesse him that it gives the knowledge of the God of the world that rules in them that are disobedient to this light that it gives the knowledge of the glory of God in the face of Jesus Christ the true knowledge of the Scriptures which light being one in them all and they come to the light and loving the light they all come into fellowship one with another and being out of this they are in jarres and confusions that it lets see sin and transgression which hath separated from God and the Mediatour between God and him and might have peace with him and that he might see Gods Covenant of light and know his reconciler with which he is reconciled to God 1 Tim. 2. 5. 2 Cor. 5. 18. and to see the Kingdom of Heaven that it brings them to love God above all and to fulfill the Law to know their election their bodies to be the temples of the Holy Ghost that they must scoff reproach backbite none nor have malice to any but to be meek and humble with it they come to see the hope of glory to sanctifie the Lord in their hearts that it keeps from error guile all distraction and distemper drunken thoughts imaginations conceivings and his own reasonings In a word they ascribe all to it that we ascribe to the Gospel yea it 's termed the Gospel the first principle of pure religion they that professe to believe the Scriptures in God in Christ yet not believing in this light they deny Christ that neither the Jews nor Christians do believe in the light which doth enlighten every man that cometh into the world though they professe some of Christs and the Apostles words that none can confesse Christ but who confesse the light which every man is enlightened withall that they who do not teach this are teachers of the world Antichrists Deceivers that the letter meaning the Scripture is not the light nor the word He denies them to be Christians that cry up Erras Pulpit and the Priesthood and the Temple and the Jews Sabbath and the Ordinances of the first Covenant and that take tithes More to the same purpose is delivered by George Fox Hubberthorn and many more insomuch that Farnworth in his discovery p. 12. saith Loving the light it will guide you to God from all men that you need never look at man more Which is indeed their aim that they may draw off people from Scriptures Preachers Church-fellowship Ordinances pay no dues to Ministers nor submit to any Church-discipline which is that which they call liberty of conscience not considering that if their hearers may be guided by their own light to God that they need not look at man more they need not look at themselves nor meet to hear them nor entertain them to teach them yea that by their reasoning the Quakers themselves shew they do not believe in the light that they deny Christ while they look at Fox Parker Goodier and such Teachers and maintain them and that the divisions between Fox and Naylor and others shew that their light within them is not one but that they are out of the light However they assert 1. That there is a light in every man 2. That this is sufficient to guide them to God of it self 3. That it is a rule to shew duty and sin 4. That there is no need of other teaching of man 5. That this is one in all 6. That it is the Gospel Now because this is the main prop of the new Antichristian Religion or frenzy of the Quakers and leads them into the pernicions courses they take I shall shew 1. What is to be ascribed to the light that is in each man whether from the birth or after imparted to them in this business of guiding us to God 2. That neither is it of it self a safe rule for us to follow in things moral or spiritual nor by any engagement is God tied or hath declared himself resolved to give supernatural light to him that useth this universal light well 3. How the Objections may be answered 4. In what manner Christ imparts supernatural spiritual light to every man Sect. 3. Some light is in the most barbarous yet the knowledge of the most refined Gentiles may be conceived to come from some acquaintance with the written Law or tradition from Adam To clear the first of these proposals it is to be premised 1. That God hath imprinted in all even the most barbarous people some relique of light though in some of them it is so small that it can hardly be perceived whether there be any sense of sin or wrath of duty or reward of God or Devil heaven or hell Sure such people as are men eaters do all at the beck of their witches do seem to have scarce any sense of sin or duty yet because there is some fear of an unseen power and his wrath they may be said to have some conscience though the writing therein be almost defaced 2. That some people that never had the Gospel nor the Law made known to them as the Jewes and Christians have had yet have attained to so much knowledge and practice of moral duties that in some acts of righteousness temperance chastity fidelity and such vertues they have equalled at least in respect of their outward demeanour towards men if not exceeded not only Iewes but also most Christians 3. And in the knowledge of God though therein they were most defective yet they attained to so much knowledge and right apprehension of him as enabled them to correct the vulgar errors concerning God although they were very blinde about the distinct notion of the true God and his counsels 4. Nevertheless that it can hardly be avouched that that knowledge in Morality and Divinity which they attained to was by meer light of nature or by their own study and invention but it may with very probable reason be conceived that they had much of their knowledge of these things by tradition from Adam and acquaintance with the Hebrew people and their written laws or unwritten
import and consequence from God And the Greeks which sought after wisdome yet by wisdome knew not God 1 Cor. 1. 21 22. Therefore there is not assured that which is of saving import to the well using natural abilities 2. If God use a clean contrary way to lay his right hand on the head of Ephraim and his left on Manasseh I mean to bless with saving grace the worst of the Gentiles and to reject Jews most zealous of the law then he gives not assurance of their receiving that which is of saving import and consequence who faithfully and carefully use their natural abilities But the antecedent is true as Eph 2. 1 2 5. Col 2. 13. Rom. 9. 30 31. Rom. 10. 2. Tit. 3. 3 4. appears Therefore also the consequent 3. If the Scripture do exclude works of righteousness which men do from being the reason of giving saving grace and ascribe it entirely to Gods will as the adequate reason then he doth not assure that which is of saving import and consequence to them that use natural abilities faithfully and carefully But the former is true Tit. 3. 4 5. 2 Tim. 1. 9. Rom. 9. 16. Mat. 11. 25 26 Therefore also is the later true 4. If God were engaged to give to him that well useth natural abilities that which is of saving consequence then he is so engaged by the worth of the work or by some promise he hath made thereto But neither of these is true not the former because no works done by a man in the flesh please God Rom. 8. 8. Without faith it is not possible to please God Heb. 11. 6. Not the later if there be any such promise let it be shewed I know it is usually urged that Christ faith Mat. 25. 29. To every one that hath shall be given and he shall have abundance which is used by many to prove that God hath promised to give supernatural grace to him that well useth natural light I will not enter into an accurate discussion of the meaning of this Text nor ser down the various limitations with which it must be circumscribed that it may be found true Dr Robert Abbot in a particular Lecture Dr William Twisse Vindic. grat l. 3. Errat 2. Digr 1. Sect. 6. have done much to clear it It is enough for the present purpose 1. That the talents cannot be meant of natural abilities 1. Because both the parables Mat. 25 1. 4. do express the occurrences pertaining to the kingdome of heaven Therefore the use of the talents is the use of something pertaining to it not of what is common to all humane kinde 2. The talents are said to be given to servants Vers. 14. Luk. 19. 13. Therefore the talents are not natural abilities which every man hath 2. The speech must be meant of the Gospel the hearing understanding and receiving of it 1. Because the parable expresseth the occurrences belonging to the kingdome of heaven 2. Because Mat. 13. 11 12. it is made the reason why it was given to the disciples of Christ to know the mysteries of the kingdome but to others it was not given 3. Because Luk. 8. 18. it is made the reason why they should take heed how they hear which had not been pertinent if the promise of giving more were not to them that rightly hear and receive the word 4. It is more fully cleared by Mar. 4. 23 24 25. where Christ having said If any man have ears to hear let him hear it is added And he said unto them Take heed what you hear with what measure you mete it shall be measured to you and unto you that hear shall more be given For he that hath to him shall be given and he that hath not from him shall be taken away even that which he hath Luk. 8. 18. it is even that which he seemeth to have 3. The having doth hence also appear to be meant of hearing with a hearing ear and of obeying the Gospel it cannot be meant of bare possession but of right using because he that had but one talent had possession yet is said not to have because he did not well imploy it The sense then is To him that hears the Gospel with an hearing ear and an obedient heart more knowledge comfort spiritual abilities and happiness shall be given but an unfruitfull disobedient hearer shall lose all the comfort and happiness he seemed to have All spiritual saving Light is from Christ. SERM. VIII Joh. 1. 9. That was the true light which lighteth every man that cometh into the world Sect. 1. All spiritual saving light of knowledge peace joy hope life and glory is from Christ. IT remains that I consider the senses in which Christ as the great Officer of his Father or Mediatour between God and man enlightens with spiritual light every man that cometh into the world I said that the Text may be understood of this light two wayes 1. That all who are enlightened with spiritual light to salvation have it from Christ. 2. That he doth enlighten all sorts and nations of men with spiritual light I shall consider both 1. That all who are enlightened with spiritual light to salvation have it from Christ is the same with that which Christ saith Joh. 14. 6. I am the way the truth and the life no man cometh unto the Father but by me And it is proved in the several sorts of spiritual and saving light that all who have them have them from Christ. 1. There is the light of the knowledge of the glory of God as the expression is 2 Cor. 4. 6. and that is in the face of Jesus Christ. No man hath seen God at any time the only begotten Son which is in the bosome of the Father he hath declared him Joh. 6. 46. Not that any man hath seen the Father save he which is of God he hath seen the Father Joh. 14. 7. If ye had known me ye should have known the Father also Vers. 9. He that hath seen me hath seen the Father Believest thou not that I am in the Father and the Father in me The words that I speak unto you I speak not of my self but the Father that dwelleth in me he doth the works Mat. 11. 27. All things are delivered unto me of my Father and no man knoweth the Son but the Father neither knoweth any man the Father save the Son and he to whom the Son will reveal him From whence it is apparent that the light of the knowledge of God and his grace which bringeth salvation is all from Christ. It was the Spirit of Christ which was in the Prophets which testified beforehand the sufferings of Christ and the glory that should follow 1 Pet. 1. 11. 2. There is the light of peace with God which is derived from Christ and no other 2 Cor. 5. 18. And all things are of God who hath reconciled us to himself by Jesus Christ. Vers. 19. God was in Christ reconciling the world unto
which is the Gospel To which I answer the Gospel is not the light within each person but that word without them which was preached to them of which Paul was a Minister The light within each person is by creation and inward work of the Spirit but the Gospel is the word brought to our ears by Preachers without us which is never received by many of those to whom it is preached And when it is said to be preached to every creature the meaning is not that every particular person heard it but as when Christ bids them preach the Gospel to every creature Mar. 16. 15. the command is not that they must preach it to every particular person even to Infants for that had been an impossible work but that they should preach it to any indefinitely not restraining them to the lost sheep of the house of Israel as he did formerly Mat. 10. 5 6. In which sense the Apostle saith Col. 1. 28. He warned every man and taught every man that is any without difference who occurred whether Iew or Gentile It is often urged that it is said Col. 1. 27 Christ in you the hope of glory therefore it is Christ within a person which is the hope of glory which some of them have made their Saviour and not he who was crucified at Jerusalem and this fancied Christ within them they seem to confound with the light within them and the Gospel But I answer 1. That this is a meer phantastick delusion to imagine a Christ in themselves different from that Iesus Christ born of Mary who is the Saviour of the world nor is there in the words Col. 1. 27. any ground for such a distinction For the term rendered in may as well be rendered to as it is vers 23. If not the meaning is Christ is in them the hope of glory that is Christ who is in them by faith or Christ who is the hope in them that is their hope of glory 2. However this is certain that Christ in them cannot be meant of the light that is in every man for that is by generation but this Christ in them was only in the Saints vers 26. And by Preaching whereby God made it known which had been hid from ages and generations vers 25 26 27 28. It is alledged that Jerem. 31. 34. God promiseth And they shall no more teach every man his neighbour and every man his Brother saying Know the Lord for they shall all know me from the least unto the greatest of them Therefore every man hath a light in him and needs no Preacher To which I answer 1. That it is manifest from Heb. 8. 10 11. that this is not a declaration of what all men have upon their birth but what some shall have under the new Covenant by special grace and therefore is not meant of the light within each person whatsoever for that was as well under the first Covenant but those who are specially called under the Gospel 2. The meaning is not that they shall have no more teaching at all then Gods word had been broken when Paul taught the knowledge of God 2 Cor. 4. 6. But either the meaning is they shall not teach by such obscure shadows or predictions as they did before but so plainly as that they may with unveiled fact behold the glory of the Lord 2 Cor. 3. 18. which seems the most genuine meaning by Vers. 9 10. Or in a comparative sense their knowledge shall be so abundant as that each person who hears the Gospel and believes it shall be able of himself to know the Lord. It is urged that Isa. 54. 13 it is said All thy children shall be taught of the Lord therefore every man hath a light within him Answ. 1. All thy children cannot be meant of every one that cometh into the world Our Saviour hath taught us Joh. 6. 45. to expound it of one sort of persons those that have heard and learned of the Father not all 2. Nor can it be meant of that teaching which is by the light within a man common to him with every man besides but that peculiar teaching of God by his Spirit and his Gospel whereby a person cometh to Christ that is believes in him which is never by the meer light which each man hath in him by humane birth It is yet further urged that it is said 1 Joh. 2. 27. But the anointing which ye have received of him abideth in you and ye need not that any man teach you but as the same anointing teacheth you of all things and is truth and is no lie and even as it hath taught you ye shall abide in him Whence they would gather that each mans light within him or at least each persons light within him who hath the Spirit of God is sufficient to teach him without Scripture or Preacher which is the thing they aime at that there may be some colour to make Scriptures and Preachers seem needless To it I answer The speech is in opposition to those that seduced them Vers. 26. who were the Heretiques of those times whether Ebionites Cerinthians Nicolaitans or Gnosticks whom he terms Antichrists Vers. 18 and 22 23. He mentions their heresie the denying the Father and the Son which was done by pretending a more sublime and refined doctrine then the Apostles taught of another Creatour then the Father of the Son as only in shew and appearance come in the flesh crucified risen again in opposition of whom he tells them they were armed by the anointing and its teaching and so they need not any that is any of those seducers mentioned Vers. 26. should teach them nor that any other doctrine upon any pretence whatsoever should be taught them but that which they had been taught by that anointing Now how did that anointing teach them Undoubtedly by the Apostles as is manifest by Vers. 24. Let that therefore abide in you which you have heard from the beginning which is expressed plainly to be that which he and other Apostles taught and declared unto them Chap. 1. 1 2 3 5. To which he saith The Spirit beareth witness 1 Joh. 5. 6. And saith 1 Joh. 4. 6. We are of God be that knoweth God heareth us be that is not of God heareth not us hereby know we the Spirit of truth and the Spirit of errour Whence it is apparent 1. That they only not every man have no need that any teach them who have received the anointing 2. That it is not meant that they have no need of any mans teaching any thing at all but that they have no need of the seducers doctrine pretended to be more exact and sublime 3. That the teaching of the anointing was not by peculiar immediate revelation but by bearing witness to what the Apostles taught 4. That they only that receive the doctrine of the Apostles are taught by the anointing 5. That when it is said the same anointing taught them of all things it is