most truly verified of Jesus Christ through whom we now worship the Father in spirit and truth Joh. 4. 23 24. and our spiritual sacrifices are acceptable to God 1 Pet. 2. 5. Sect. 3. Other Lights are no Lights in comparison of Christ. 3. Christ is the true light comparatively as being the chief light in comparison of whom other lights are not to be so termed 'T is true John Baptist is said to be a burning and a shining light Joh. 5. 35. And the word of the Prophets is termed a light shining in a dark place 2 Pet. 1. 19. And Christ saith of his Apostles Mat. 5. 14. they were the light of the world Yet they were as no lights in comparison of Christ who was in the bosome of the Father and hath declared him Joh 1. 18. as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one that himself saw him and who received not the Spirit by measure and therefore spake the words of God above others Joh. 3. 35. As in like manner we are lights who now preach the Gospel yet comparatively to the Apostles who could say That which was from the beginning which we have heard which we have seen with our eyes and our hands have felt of the words of life we declare unto you 1 Joh. 1. 1 3. we are but dark The Law was a light and the Commandement was a lamp Prov. 6. 23. Thy Word is a lamp unto my feet and a light unto my path saith the Psalmist Psal. 119. 105. Yet in comparison of the Gospel of Glory of Christ who is the Image of God 2 Cor. 4. 4. it is scarce to be termed light but as the Star-light is as no light when the Sun is risen so even that which was made glorious to wit the giving of the Law had no glory in this respect by reason of the glory that excelleth 2 Cor. 3. 10. That is in comparison of the Gospel which is as the day-star and Sun-rising 2 Pet. 1. 19. Sect. 4. Christ the Original Light 4. Christ is the true light as being the Original light from whom other delegated lights which are set up in Christs stead as it is 2 Cor. 5. 20. do borrow their light It is true the Father of our Lord Christ is termed the Father of lights Jam. 1. 17. And Christ is light of light light from the Father of lights yet all is so fully invested in Christ that he could say Joh. 16. 15. All things that the Father hath are mine And therefore he saith even of the holy Spirit himself whom he calls the Spirit of truth that he shall not speak of himself but whatsoever he shall hear that shall he speak Ver. 13. And he shall glorifie me for he shall receive of mine and shall shew it unto you Ver. 14. And when the Prophets testified before-hand the sufferings of Christ and the glory that should follow it was the Spirit of Christ which was in them that did signifie them 1 Pet. 1. 11. And in like sort when the Apostles by their preaching were lights of the world yet they received from Christ that which they declared 1 Joh. 1. 2 3. And those Believers who were brought to the knowledge of Christ among the Corinthians 2 Cor. 3. 3. are said to be the Epistle of Christ ministred by the Apostles So that as the light of the Sun is the true light because it is the fountain of light the Moon and other Stars borrowing their light from it in like manner Christ is the true light as being he from whom the Prophets Apostles and holy Teachers derive their light which they impart to the world Sect. 5. Christ the perfect Light 4. Christ is the true light that is the most perfect light True is taken for that which is perfect which attains the end to which nothing is wanting requisite to the use of riches Luk. 16. 11. opposite to the Mammon of unrighteousnesse which is defective not sufficient to make a man happy Now Christ is the true or perfect light 1. Because he is the highest light the rising-Sun or day-spring from on high or the height to wit of Heaven Luk. 1. 78. A light placed on high and that riseth from Heaven is a greater light then a Beacon fired and a Beacon on a hill fired then a Bonfire in a low valley The Original of Christ being a light which came from God that was from above Joh. 8. 23. makes him the more conspicuous and greater light 2. The light which is universal is a more perfect light then that which is a light to one part onely as the Sun is the most perfect light because his going forth is from the end of the Heaven and his circuit to the end of it and there is nothing hid from the heat thereof Psal. 19. 6. Now Christ is the light of the world Joh. 8. 12. Not only the glory of the people of Israel but also a light to lighten the Gentiles Luk. 2. 32. Acts 13. 47. 3. That is the most perfect light which is without any mixture of darknesse Mow Christ is light and in him is no darknesse at all Lord said Peter Ioh. 21. 17. thou knowest all things Surely there was no errour in Chrlst which might darken his understanding or nescience which might disable him from inlightning those that sit in darknesse and guiding their feet into the way of peace Luk. 1. 79. which is the chief use of the heavenly light of Christ. 4. He is a perpetual light John was a light for a season Ioh. 5. 35. he was to decrease in his lustre and use when Christ was to increase Ioh. 3. 30. The Prophets and Apostles were lights in their time but they had on earth their eclipses the Prophets could not alwaies declare the mind of God Nathan 2 Sam. 7. 3. bid David do all that was in his heart and yet ver 4. that night he had a countermand Elisha said 2 Kings 4. 24. of the Shunamite her soul is vexed within her and the Lord hath hid it from me and hath not told me Prophetick light was not as the Schoolmen said truly in them in manner of a habit which might dispose them to reveal the mind of God at any time but holy men of God spake as they were carried or moved by the holy Ghost 2 Pet. 1. 21. And the Apostles did not alwaies speak by the Spirit Peter was to be blamed when he compelled the Gentiles to live as do the Jews Gal. 2. 11 14. to him whom Christ said Mat. 16. 18. Thou art Peter and upon this rock I will build my Church he after said ver 23. Get thee behind me Satan thou art an offence unto me for thou savourest not the things that be of God but those that be of men But it was otherwise with Christ his knowledge was habitual alwaies ready in every thing he was to speak to never deficient he needed not that any should testifie of man Ioh. 2. 25. He spake what he had seen
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
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
thinks to be evil though it were good or lawfull in it self it would be sin to him and so much the greater in that it is a sign that he who doth thus shews that his principle by which he acts is naught even then when he does good and that it is but by accident that he doth it Yea that man who doeth good against his conscience is but an hypocrite in so doing though the thing in it self be right and good But when a man doth evil which his conscience tells him is so he commits a sinne of the highest degree as to him that knows to do good and doth it not to him it is sinne Jam. 4. 17. that is sin in an high degree Hence great horrour of spirit hath attended them that have omitted good which their conscience told them they should do and much more horrour in them that have done evil against their conscience as in the case of Judas Spira and others Instances might be given and therefore if Quakers intended no more then this by bidding men look to the light within them that they should take heed that they omitted not the good their consciences told them they ought to do and that they did not the evil which their consciences judged to be so we should accept of their warning Surely it will concern you as to look that your conscience be not erroneous so that when your conscience is rightly informed to follow it and when it goes wrong yet to suspend the act which it condemns if you desire peace There will be no plea to acquit him before God or to quiet his own spirit who proceeds to act against the light of his own conscience And a sinne against the light of nature is so much the more damnable in that it is against the most irrefragable evidence He that doubteth is damned if he eat because he eateth not of faith For whatsoever is not of faith is sin Rom. 14. 23. Every mans Light within him is not a sufficient safe Rule of it self to guide him in the way to God SERM. VI. Containing thirty Arguments out of Scripture against the Quakers Opinion of the sufficiency of a Light in every man to lead him to God Joh. 1. 9. That was the true light which lighteth every man that cometh into the world YOu have heard how imperfect the light of the Gentiles in things moral and religious is and what the Quakers and others ascribe to the light in every man that cometh into the world and to the free will of man in that condition he now is by nature It will be my work now to prove the Quakers to erre in their making each mans own light within him his Rule yea his compleat safe Rule and Guide to open the meaning of Scripture discover all sorts of sinnes teach all duties lead to God to Christ to Heaven without Scripture Preachers and other helps That it is not such of it self nor to be followed by it self I shall prove by many Arguments and then consider whether God be bound to give men supernatural light to direct men to Christ to him that shall use well his natural The first Argument I take from the point proved in the fourth Sermon before and the texts therein alledged which evince that men as they are born into the world are destitute of spiritual light in the things of God that concern mans duty and the way of salvation whereof some are so expresse that they do directly oppose the position of every mans having a light in him as fit to guide or warrant his actions As namely when it is said that none understandeth none seeketh after God Rom. 3. 11. The natural man cannot know the things of the Spirit of God for they are spiritually discerned 1 Cor. 2. 14. Every imagination of the thoughts of mans heart is only evil continuâ—lly from his youth Gen. 6. 5. 8. 21. Every man is bruitish in his own knowledge Jerem. 10. 14. The heart is deceitfull above all things Jerem. 17. 9. Which could not be true if mens light of understanding were such as that each man may follow in all sorts of moral and religious points his own light as a safe and compleat rule or warrant to direct and justifie his way or action The Argument in form is this Their light is not a safe and compleat rule to warrant and guide their actions for pleasing God who understand not nor seek after God who cannot know the things of the Spirit of God whose imaginations of the thoughts of their heart are only evil continually who are bruitish in their own knowledge and whose heart is deceitfull above all things But these things are said of all or some men Therefore every mans light within him is not a safe and compleat rule to warrant and guide his actions for pleasing of God The Proposition none will deny but they that think that a blind man may be a fit guide The Assumption is the words of holy Scripture which G. F. saith in his Catechism p. 56. We are to believe afore learned men The Conclusion then follows of it self 2. Argument is from that which is shewed Sermon fifth That the light which without the Scripture was in the most improved Gentiles in the utmost extent of it was imperfect Whence I argue their light was not a safe and compleat rule or guide to direct or justifie them in their worship of God imaginations of God the knowledge of all sin and duty they owe to God who confessed God to be unknown who ignorantly worshipped him who had a foolish darkned heart about their thoughts of God who judged many sins to be either no sins or laudable acts who took vices to be vertues who had vain and uncertain and contrary conjectures of these things and many of them from the Devils Oracles carried away to dumb Idols as they were led 1 Cor. 12. 2. For a rule and guide should be certain which will not deceive But the most improved Gentiles confessed God to be unknown ignorantly worshipped him with the rest of the things mentioned as Acts 17. 22 23. Rom. 21. 22 23. and elsewhere is manifest Therefore they had not a light within them sufficient to guide them and if not they then much lesse the most barbarous and by consequent none of the Gentiles who had not the Scripture nor such other teaching as Gods people were taught by had a light within them which might be a compleat and safe rule or guide to them for the pleasing of God 3. Argument from John 1. 5 10 11. near to the text which is so much urged by Quakers where it is said The light shineth in darknesse and the darknesse comprehended it not ver 5. The true light mentioned ver 9. was in the world and the world was made by him and the world knew him not He came unto his own and his own received him not ver 10 11. Which proves many of the Jews were
darknesse and that they knew not the true light nor received him Whence we thus argue They had not a light within them sufficient to be a safe rule and guide to direct and warrant them in their way for pleasing God who were darknesse when the true light shined who knew him not nor received him for sure they that are such must be destitute of that light which might safely guide them who were so dark and ignorant as not to know the true light which enlightens every man But so it was with many even of the Jews themselves when Christ was in the world Therefore they had not sufficient light in them and consequently none much less every man hath a sufficient light to guide him safely in his way to God without the Scripture and the Spirit of God over and above the common light of reason and understanding which every man by nature and study attains to without them 4. Arg. From those Texts of Scripture which do expresly tell us that afore the preaching of Christ and his Apostles the people to whom they were sent were darkness sate in darkness and in the shadow of death Such are Ephes. 5. 8. Ye were once darkness Mat. 4. 16. The people that sate in darkness have seen a great light and to them that sate in the region and shadow of death hath the light sprung up Whence I argue They had not a sufficient light within them to be a safe and compleat rule and guide to direct them in their way to please God and to warrant their actions if they followed it who were darkness and who sate in darkness and in the region and shadow of death unless we will imagine that darkness is light and as the Quakers do put darkness for light and light for darkness to whom the Prophet denounceth wo Isa. 5. 20. But some there were afore Christs and his Apostles preaching to them who were darkness who sate in darkness and in the region and shadow of death Therefore every man had not a sufficient light within him to be a safe and compleat rule and guide to direct him in his way to please God and to warrant his actions if he followed it And if not then neither have we now 5. Arg. From Luk. 16. 8. where our Saviour saith The children of this world are wiser in their generation then the children of light The opposition of children of light to the children of this world shews that the children of this world are not children of light and if they were the same the speech of Christ would be foolish in preferring one sort before the other as wiser in their generation Hence therefore I thus argue If every man had a light within him sufficient to be his rule and guide of it self to direct him how to please God then every man should be a childe of light for to be a childe is all one as to be a person that hath light in him to guide him so as to please God But every man is not a childe of light Therefore every man haâ—h not a light safe and sufficient within him to guide him in his way to God and to be the compleat rule of his actions Godward 6. Arg. Is from Act. 26. 18. where Paul saith Christ sent him to the Gentiles to open their eyes and to turn them from darkness to light 1 Pet. 2. 9. Ye are a peculiar people that ye should shew forth the praises of him who hath called you out of darkness into his marvellous light Eph. 5. 14. Wherefore he saith Awake thou that sleepest and arise from the dead and Christ shall give thee light From whence I argue They who are to be turned from darkness to light called by God out of darkness into his marvellous light who are to awake and stand up from the dead that Christ may give them light had not a light within as a sufficient safe guide to direct them in their way to God unless we suppose darkness to be light men among the dead fit to guide themselves But so it is said of both Jews and Gentiles in those Scriptures Therefore sure they had not such a light within them as Quakers say is in all If they had such a light they should have been directed to follow it not turned from it the Apostles should have called them as the Quakers do to follow the light in them and not have called them out of darkness nor required them to awake and stand up from the dead that Christ may give them light Nor should we do as the Apostles did bid men leave the darkness in them but as the Quakers do look to the light in them 7. Arg. From Rom. 10. 14 17. How then shall they call on him in whom they have not believed And how shall they believe in him of whom they have not heard And how shall they hear without a Preacher So then faith cometh by hearing and hearing by the word of God Heb. 11. 6. Without faith it is impossible to please God For he that cometh to God must believe that he is and is a rewarder of them that diligently seek him Whence I argue That is not a sufficient guide in our way to God which cannot of it self make us believers for that is not sufficient to guide us to God that is not sufficient to beget faith sith there is no coming to God without faith as is told us Heb. 11. 6. But the light within us cannot of it self make us believers sith the Apostle saith How shall they believe in him of whom they have not heard And how shall they bear without a Preacher So then faith cometh by hearing and hearing by the word of God which were vain speeches if there were another ordinary way by a light within us to beget faith Therefore the light within us is not of it self without preaching a safe sufficient guide in our way to God 8. Arg. From Rom. 12. 2. And be not conformed to this world but be ye transformed by the renewing of your minde that ye may prove what is that good that acceptable and perfect will of God Eph. 4. 23. And be renewed in the spirit of your minde Col. 3. 10. And have put on the new man which is renewed in knowledge after the image of him that created him Whence I argue They who must not be conformed to this world but be transformed by the renewing of their minde that they may prove what is that good that acceptable and perfect will of God who must put off the old man and be renewed in the spirit of their minde who must put on the new man which is renewed in knowledge had not a light within them antecedent to this renewing which might enable them to prove what was Gods acceptable will nor be a sufficient safe rule to guide them to God For if they had what need such transforming renewing non-conformity to the world putting off the old man But all that
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
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
the soul assures its happiness but he that knows not the way of Christ nor whereto it tends is afraid of death and judgement to come is doubtfull whether he have any interest in God fears the mention of Hell of the Devil of the coming of Christ turnes Quaker at the sight of an armed man whines like Adrian the Emperour when his soul was departing 6. A man without the light of Christ can do no spiritual work as he should As he that is in the dark can neither thresh corn nor make his clothes nor plow nor sowe nor do other necessary usefull works So it is with him that 's not enlightened by Christ he can neither pray nor praise God nor do any other holy work or manage any business that pertains to Gods glory and Christs kingdome A dark Dungeon is a miserable place to live in and no less or rather a thousand times more miserable is it to be excluded from the light of Christ. 2. If Christ be light then should our eyes be towards him Light is attractive of our eyes It is a pleasant thing to behold the Sun it is that which Infidels adore as God Should not we magnifie the Lord Jesus as the Sun of Righteousnesse Should not our eyes and our hearts be drawn after him Sould not our souls adore him He is the Son of his Fathers love Col. 1. 14. and should he not be of ours The Church the Spouse of Christ saith he is all desires Cant. 5. 16. and so doth every soul that knows him He is the highest born Prince of great Majesty of most noble disposition of most loving nature of incomprehensible beauty of superlative power of largest Empire of most ample riches there 's not the thing to be named which is desirablé which is not Christs Oh then that we could fall in love with Christ long after him remember him with delight hearken after all the tokens of his appearing inquire into his walking places Shall people travell far throng much be at much cost to see a gracious Queen Shall besotted Papists take a long and dangerous pilgrimage to see Christs pretended Vicar though sometimes a most horrible monster more like the Devil then Christ and shall not our hearts travell after Christ and converse with him Sure no excuse will be taken sith there can be no reason alledged for it for those that dote on men and women and gold and pearles and yet forget Christ are inamoured on pictures and neglect the living beauty of Heaven the Lord of Glory Be wise therefore O ye Princes and people of the world kiss the Son worship love rejoyce in wait on follow the Image of the invisible God the Heir of all things in comparison of whom let all sublunary beauties be as dirt and all the precious things of the earth be as dung to you Christ the True Light SERM. II. Joh. 1. 9. That was the true light which lighteth every man that cometh into the world Sect. 1. Christ no counterfeit Light HOw Jesus Christ is Light hath been shewed how he is the True Light is next to be cleared It is said of him whose Name is called the Word of God Revel 19. 13. that he was called faithfull and true ver 11. And in reference to him it is said 1 Joh. 2. 8. The true light now shineth Now Christ is said to be the true light 1. In respect of his being which is usually termed Metaphysick truth 2. In respect of his sayings which is Logick or Moral truth In the first sort of truth Christ is said to be the true light 1. To distinguish him from those which were counterfeits and feigned lights For true is opposed to that which is only in pretence but not really such Our Lord Christ saith Joh. 10. 8. All that ever came before me are thieves and robbers that is were not true lights meaning this not simply of all not of Moses of whom it is said Isa. 63. 11. Then he remembred the daies of old Moses and his people saying Where is he that brought them up out of the Sea with the shepherd of his flock Nor of David of whom it is said Psal. 78. 72. That he fed Israel according to he integrity of his heart But of such as the Prophet Zechariah ch 11. 17. saith We to the idol shepherd that leaveth the flock Such as were the false Prophets among the Jews the Scribes and Pharisees and Lawyers in and asore Christs time who instead of being sent by God came of themselves ran and he sent them not yet pretended a Mission from God In like sort Paul saith 2 Cor. 11. 13 14 15. For such are salse Apostles deceitfull workers transforming themselves into the Apostles of Christ. And no marvell for Satan himself is transformed into an Angel of light therefore it is no great thing if his Ministers also be transformed as the Ministers of righteousnesse But the Lord Christ came from the Father John 16. 28. was sent by him Joh. 17. 3. He spake not of himself but the Father which sent him gave him Commandement what he should say and what he should speak whatsoever he spake therefore even as the Father said unto him so he spake Joh. 12. 49 50. So that he was not a light by usurpation imposture disguise or transformation but by a true Commission as sealed by his Father Joh. 6. 27. sanctified and sent into the world Joh. 10. 36. Sect. 2. Christ more then a typical Light 2. Christ is the true light in contradistinction to those which were only Types or Shadows representing Christ to come The word true is used in this sense Heb. 8. 2. A Minister of the true Tabernacle that is not only of that shadowy Tabernacle which was only a parable or figure for the time present as the expression is Heb. 9. 9. but the reall Tabernacle for an Image of which that Tabernacle was made Again Heb. 9. 24. it is said Christ is not entered into the holyes made by hand which were figures or antityps of the true but into Heaven it self where the holy place of the Tabernacle is made the antitype and representative and Heaven the true holy place In like manner there were lights in the Tabernacle there were lamps and lights of pure oyl burning in the Tabernacle there was fire at the Altar which at first came down from Heaven and these were shadows of things to come but the body is of Christ Col. 2. 17. And in this sense also truth came by Jesus Christ Joh. 1. 17. There is mention of seven lamps of fire burning before the throne which are the seven Spirits of God Rev. 4. 5. But this hinders not but that Christ might be shadowed by the lamps in the Tabernacle and the fire on the Altar sith that which was signified by them the inlightning the people of God who are the holy Priesthood of God and the making ready the Sacrifice that it might be accepted with God was