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
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
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
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
are flesh whereas Christ saith he that is now born of the Spirit is Spirit and the new birth which makes us no longer flesh and blood in that sense is not the birth of water and of the Spirit mentioned Joh. 3. 5. but the power of God by which he will raise us up 1 Cor. 6. 14. the birth of water and of the Spirit Ioh. 3. 3. 5 6. is here in this life the other is not till the resurrection therefore the same is not meant by flesh and bloud 1 Cor. 15. 50. And flesh Ioh 3. 6. but in the one place that weakness is meant which is removed by the power of God and the voice of Christ at his coming to judgement the other that sinfull blindeness ignorance concupiscence which is consequent on humane generation and is removed by the preaching of the Gospel made effectual by the Spirit of God Whence I argue If that which is born of the flesh by humane generation be flesh that is corrupt ignorant depraved with proneness to errour and evil concupiscence so as that it must be born again of water and the Spirit afore it can enter into the kingdome of God then every man that cometh into the world by meer hnmane generation is void of light to guide him in his way to God and to salvation untill Christ enlighten him But the antecedent is true as hath been shewed by opening the Text Joh. 3. 6. therefore also the consequent Sect. 3. Vacuity of light without Christ enligtening is proved from Rom. 8. 7 8. Rom. 3. 9 10 11 23. 1 Cor. 2. 14. Mar. 7. 21. Iam. 1. 14. The same thing is further proved from the words of Paul Rom. 8. 7 8. Because the carnal minde or minding of the flesh is enmity against God for it is not subject to the Law of God neither indeed can be so then they that are in the flesh cannot please God In which speech the Apostle assignes the reason why the minding of the flesh is death Now by flesh is to be understood the sinfull pravity that is in man for neither meer natural weakness such as was in Adam and Eve afore they sinned nor the doing of natural actions without sin nor the minding of these are enmity against God or death or impossible to be subject to Gods Law But the minding of the innate pravity whose works are set down Gal. 5. 19. Now such are all that are not in the Spirit ver 9. and that by birth Joh. 3. 6. Therefore all that come into the world are flesh and till they be in the Spirit are void of that light which might bring them in subjection to the Law of God and so need Christs enlightening The same may be further confirmed from the allegation of the Apostle Rom. 3. 9 10 11 12. where to prove that all both Jews and Gentiles are under sin it is alleadged out of Psalmes the 14. and 53. that it is written there is none righteous no not one there is none that understandeth there is none that seeketh after God they are all gone out of the way they are altogether become unprofitable there is none that doth good no not one which cannot be true if understood without limitation sith then the Scriptures should be false that say that Noah was a righteous man and walked with God Abraham was one that God himself testified of to have feared him Abel obtained testimony that he was righteous God testifying of his gifts Heb. 11. 4. Of David God said I have found David the son of Jesse a man after mine own heart which shall fullfill all my will Act. 13. 22. Therefore it must be understood of all afore they are enlightned and converted and so proves that all without exception are void of saving light till Christ do enlighten them and being universal is to be conceived to be from their humane generation If any say that many of the things there said as that with their tongues they have used deceit their mouth is full of cursing and bitterness ver 13 14 c. cannot be said of Infants it is granted in respect of the actual practice yet in respect of their disposition inclination and aptitude to commit them they may which is further urged from ver 23. where he concludes that all have sinned and are come short of the glory of God Hereto I shall adjoyn the speech of Paul 1 Cor. 2. 14. where he saith that the natural man receiveth not the things of the Spirit of God for they are foolishness to him neither can he know them because they are spiritually discerned In which speech he expresly makes natural men not only non-intelligent of the things of God afore they have the Spirit of God by whom Christ enlighteneth but also uncapable of knowing them because they are discerned spiritually that is by the Spirit All the difficulty is who is meant by the natural man There are that understand by it not every man that is unregenerate but the most sensual and such as are guided by their senses altogether But the Text opposeth the natural man to the spiritual and makes all the inability to be from the defect of the Spirit of God and therefore understands the most rational man by the natural man if he want the Spirit of God Nor is the conceit of him that by natural man understands the weak Christian and by spiritual the strong Christian opposed to babes in Christ 1 Cor. 3. 1. right For though the Apostle saith he could not speak unto them as spiritual but as to carnal to babes in Christ yet doth he neither make babes in Christ an equipollent term to carnal as all one with it or deny babes in Christ to be spiritual But as the Apostle saith Rom. 7. 14. be was carnal though he were a strong man in Christ because he was in part carnal his flesh did sometimes draw him to fin against his will so babes in Christ may be spiritual and yet carnal in part by reason whereof he could not speak to them under the fin of contentions as to spiritual persons but as to carnal But that the term 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 notes a natural man or one that hath no more then his own soul to guide him is besides the reasons in the Text made more probable by Jam. 3. 15. where to the wisdome from above is opposed that from the earth from the soul from the Devil Iude 19. Soalary men are described such as have not the Spirit in neither place is the word fitly rendered sensual But were it yeelded that 1 Cor. 2. 14. the word translated natural man signifie a weak Christian sure it followes if a weak Christian cannot know the things of the Spirit of God without Christs enlightening much less a man not so much as a babe in Christ Yea the Apostle faith 2 Cor. 3. 5. he was not sufficient of himself to think any thing as of himself But besides these Texts when our Saviour
Mar. 7. 21. makes evil reasonings thoughts and folly to come from within out of the heart of man he surely makes mens hearts void of light till they be enlightened with his light And when James Chap. 1. 14 15. makes every mans sin the issue of his own lust as every good gift from the Father of lights who of his own will begets us again with the word of truth Jam. 1. 17 18. he intimates there 's not light in us to avoid sin till the Father of lights begets us again with the word of truth 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 To these Texts in the new Testament I shall adde more out of the old As first the words Gen. 6. 5. And God saw that the wickedness of man was great in the earth and that every imagination or the whole imagination or frame of the thoughts of his heart was only evil continually or every day which speech is with little alteration repeated Gen. 8. 21. the imagination of mans heart is evil from his youth which speech is not a censure only of the Giants that werein the old world but of all men even from the youth of man without any exception of any and therefore is from their generation Nor is it to be conceived to be an excess of speech expressing more then was true for Gen. 6. 5. it is given as a reason of the great wickedness of man and Gods intended severe punishment and set down as the object of Gods view on his inquisition in the later to set out the greatness of his patience by the greatness of mans sinfulness to which ends those speeches had been impertinent if they were understood as expressing more then was true For then they had not expressed a true inquisition or a just reason of a severe judgement which is alwayes to be expressed as befits a Judge whose judgement is according to naked truth Rom. 2. 2. not with Rhetorical amplifications after the manner of Oratours or a right reason of Gods patience if the provocation were not as great as the words intimate Now this being supposed true we may hence argue thus If every imagination or the whole imagination or frame of the thoughts of mans heart be only evil continually or every day from his youth or childehood then every man till he be enlightened by Christ wants light to guide him in the knowledge of his duty and the way of salvation for if the thoughts be not right the actions are not right nor the light sufficient if men stumble and fall it is an argument they want light but such is the imagination of mans heart as the Texts do express Therefore every man that cometh into the world wants light to rectifie his thoughts about the things of God And that this pravity of mens imaginations is an hereditary and not meerly voluntary or an acquired disease by use custome or imitation the speech of Job doth intimate Job 14. 4. where to deprecate Gods bringing him into judgement with him in a bemoaning plight he thus speaketh Who can bring a clean thing out of an unclean not one Wherein Job expresseth that it is no marvel that all mens lives are so short and so full of trouble because all being unclean naturally none by natural generation can beget a clean childe And if all are unclean morally as they come into the world then all are void of light for that 's a chief part of moral uncleanness till Christ enlighten them The same is confirmed by other passages in the Book of Job as Chap. 15. 14. What is man that he should be clean and he which is born of a woman that he should be righteous Job 25. 4 5 6. How can he be clean that is born of a woman Iob 11. 12. Vain man would be wise though man be born like a wild Asses colt Which speeches do plainly assert mans uncleanness and unrighteousness and ignorance as he is born into the world by natural generation To which may be adjoyned that speech of David concerning himself Psal. 51. 5. Behold I was shapen in iniquity and in sin did my mother conceive me which is not likely to be meant of any special sin of his mother of whom no such thing is related nor is it likely that he would mention it to her reproach nor would it be pertinent to his confession of his own sin nor is likely to be an Hyperbole or excess of speech as Psal. 58. 3. Joh. 9. 34. For those Hyperbolical expressions are descriptions of a man notoriously and openly ungodly in the course of his life whereas David however he sinned in the matter of Urijah yet in respect of the constant course of his life was a man after Gods own heart and therefore it seemes to me to note his original corruption by natural conception as the cause of his great enormity in the matter of Urijah and to aggravate his sin as springing from himself Now of such corruption want of light to guide us in our way to happiness is a chief part That which the Prophet Jeremiah speaks Jer. 10. 14. Every man is brutish in his knowledge and Jer. 17. 9. The heart is deceitfull above all things and desperately wicked or incurably sick who can know it do express such a destitution of light truth and rectitude as shew that the heart of man is very evil Which being spoken of men universally as they are unchanged can be well imputed to no other reason or cause then the derivation of sinfull corruption to all mankinde by natural generation To all which allegations from Scripture experience addes abundant confirmation sith the ignorance unteachableness frowardness untractableness of persons especially in duties of Religion and the worship of God untill by Catechizing Preaching Discipline Government and other meanes whereby the wildeness of mens spirits is tamed they be brought to some sense and conformity to their duty And even then when by such meanes the hearts and lives of men are somewhat fashioned yet upon every new provocation of fear or hope they quickly draw back from any good course and embrace any errour unless by the Ministery of the word help of Government and work of Gods Spirit they be strengthened do fully shew that of themselves persons want light to guide them and power to uphold themselves in any thing that is good but on the contrary are prone to receive impressions and ro hatch devices of sin and errour till Christ do enlighten them Sect. 5. Every man needs enlightening by Christ by reason of the many evils consequent on sin As for the second reason of mans needing light from Christ by reason of the evils consequent on our natural darkness which are not to be removed but by Christs enlightening it is in like manner manifest by
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
in the light of which they brag but in darknesse And so likewise they do in not coming to the light of the Scriptures taught by Preachers whom they contemptuously term Priests Herein also they shew themselves not to be children of the light in that they will not disclose plainly what they hold but hide their opinions in cloudy misty expressions and when by quistions put to them there is endeavour to find them out they shift in answering and fall to reviling In a word all that walk in hatred pride ignorance intemperance uncleannesse deceit and such like evils shew they are not in the light nor have communion with christ but abide in darknesse You that would approve your selves to be in Christ must cast away the works of darknesse and put upon you the armour of light and have no fellowship with the unfruitfull works of darknesse but reprove them rather Rom. 13. 12. Ephes. 5. 11. But of this more in that which follows Men coming into the world need Light from Christ. SERM. IV. Joh. 1. 9. That was the true light which lighteth every man that cometh into the world Sect. 1. The necessity of Christs Enlightening is asserted because of the blindnesse which is in all at birth COming into the world hath a double sense either entering on some action or businesse among men or shewing themselves among men and so false Prophets are said to come into the world or to go out into the world 1 Joh. 4. 1. And in this sense it is a truth that Christ coming into the world as a Prophet Joh. 6. 14. was the true light inlightening But I gave Reasons against this sense Serm. 1. Sect. 1. Or coming into the world is meant of humane birth in the same sense in which it is said that a man is born into the world Joh. 16 21. which I conceive meant by Christs going forth from the Father and coming into the world Joh. 16. 28. And his coming into the world Heb. 10. 5. Grotius it is true annot on Joh. 1. 9. argues from the distinction of being born and coming into the world Joh. 18. 37. that the coming into the world is still by shewing himself to the world But that is not cogent sith the same thing may be meant by two expressions But however it be meant when it is said of Christ that he came into the world yet here where it is said of man coming into the world must be meant of humane birth which seems most probable for the reasons given before and accordingly this point is thence deducible That every that comes into the world needs light from Christ. Which position is true 1. Because every man is born destitute of spiritual light in the things of God concerning his duty and the way of salvation 2. Because every man is liable to death and trouble and wrath and evil from God as he is born into the world and Christ came a light into the world to remove both these sorts of darkness and none else can do it The former of these is to be the more fully confimred because it overthrows the main position of the Quakers that every man hath a light within him sufficient to guide him so as that following it he may please God and be saved without the light of Scripture or preaching of publique Teachers And it also confirms the Doctrine of Original corruption and particular effectual converting grace against universal sufficient grace and power of freewill in the state man is in before conversion which Papists Arminians Socinians Freewillers maintain and the perfection and merit which after conversion Papists and Quakers do assert Sect. 2. Universal corruption at birth is proved from Joh 3. 6. I shall begin with the words of Christ Joh. 3. 6. That which is born of the flesh is flesh and that which is born of the Spirit is Spirit To understand the force of the argument from hence it is to be considered that Christ useth these words in his conference with Nicodemus as a reason of the necessity of new birth by water and the Spirit that a person may enter into the Kingdom of God The Kingdom of God meant Joh. 3. 3 5. is to be understood of the Kingdom of glory or that state of everlasting happinesse which none but those that are clean sincere and really holy shall ever be admitted to in which sense it is taken when conversion obedience humility and such like qualifications are prerequired to it and it annexed to them as Mat. 5. 3 10 20. 7. 21. 8. 11. 18. 3. 19. 14 23 24. 21. 31. Mark 9. 47. 10. 14 15 23 24 25. Luk. 6. 20. 13. 28 29. 18. 16 17 24 25. Act. 14. 22. 1 Cor. 6. 9 10. 15. 50. Gal. 5. 21. 2 Thes. 1. 5. 2 Tim. 4. 18. James 2. 5. 2 Pet. 1. 11. The visible Church doth admit into it many that are proud and impure in heart and therefore the qualifications of holinesse and purity here prerequired are not necessary for entrance into it Whence it follows that the new birth prerequired as necessary Joh. 5. 3 5. is of the inward man to that reall holinesse which is opposite to uncleannesse or unholinesse which was in the first birth and consequently when it is said That which is born of the flesh is flesh must be thus expounded impure and sinfull or vitious according to that sense which the term hath Gal. 5. 16 17 19 24. which is confirmed by the opposition in the other part of the verse That which is born of the Spirit is Spirit For as to be Spirit is meant of true and reall holinesse which is the genuine fruit and effect of being born of the Spirit so the being flesh which is the consequent of being born of the flesh that is by humane generation Joh. 1. 13. must be meant of sinfull and impure corruption They that expound it only of doing the actions of natural life without sin or of meer weakness without sinfulness such as was in Eve before she sinned reach not to the scope and force of Christs reason for in respect of these there 's no necessity of new birth for entrance into the kingdome of God A person may do the actions of a natural life and be weak without sin and yet not for that reason excluded out of the kingdome of God A person may be spirit and yet flesh in that sense that is weak and do the actions of a natural life whereas here he that is flesh is opposed to him that is spirit and therefore natural life or Infirmity without sin is not all that is meant by flesh there 's pravity and impurity of minde expressed by flesh as well as naturality or infirmity It is true by flesh and blood 1 Cor. 15. 50. which cannot inherit the kingdome of God is meant a humane body in its weakness and imperfection But thus in this life they that are born of the Spirit