The Light of the World, Part 1
I. I am the Light of the World.
It is an vſuall thing in the Scriptures to repreſent ſpirituall and heauenly things, by bodily and earthly things, that therein, as in glaſſes, we may behold heauenly things, although obſcurely, which notwithſtanding wee cannot otherwiſe perceiue, and ſee immediately, being too glorious, and vehement obiects for vsus. Therfore as we cannot behold the light of the Sun in the Sun, but by reflexion thereof in the Moone, in the ſtars, in the water, or other bright body, or elſe by refraction thereof in the miſtie ayre: ſo the ſoule, while it is in the body, heareth, ſeeth, vnderſtandeth, imagineth, with the body, and in a bodily manner; and therefore is not capable of ſuch hearing, ſeeing, vnderſtanding, imagining, as it ſhalbe when it is ſeperate from the body. 1. Cor. 13. 12.Hence it is that Paul ſaith, 1 Cor. 13. 12. Wee now ſee through a glaſſe, darkely: We conceiue of Heauen by a Citie, whoſe walls, pauements and manſions are of gold, pearle, chryſtal, Reu. 21.emerald, &c. Reu. 21▪ We conceiue of Hel by a darke dungeon, a ſtinging ſerpent, a gnawing worme, a burning riuer Eſay 30. 33.of brimſtone, Eſay 30. 33. So heere the wiſedome, louelove, mercy, and goodneſſe of God in ſauing his elect, reuealed by, and in Ieſus Chriſt to the world, is cal ed Light.
And becauſe light and darkeneſſe are much vſed in the Scriptures, I will ſpeake a little of this materiall, and bodily light; becauſe it giueth light, and vnderſtanding not onelyonly to that, whatſoeuer may be ſpoken of in this text, but to many other places of Scripture.
The Light is in ſubſtance cleane, pure, beautifull, ſubtile, ſimple, vniforme, voide of all mixture, free from outward pollution, and may more fitly be compared to the ſubſtance of the higheſt Heauen, which is the tabernacle, or Sanctum Sanctorum of God, and his Angels, than to any earthly thing. Such is the glory of the light, that the eye cannot behold it, being in a ſubiect of nature like it ſelfe, as the Sunne is.
Againe, the light is pleaſant, delightfull, cheerefull, comfortable, ioyfull, hopefull. For the light is the life of the world, and of eueryevery liuing creature, and the abſence of light is the deſtruction of eueryevery creature. It is the life of the world in a double reſpect: firſt, in reſpect of the vitall vertue: ſecondly, in reſpect of the ſhining.
1. The vitall power of the light is diſperſed throughout all nature, from the higheſt Heauen, to the center of the earth, comprehending, and contayning all things in it. And though it giueth not light to the eye in all things, yet it ſhineth inuiſibly in eueryevery thing▪ whoſe vertue ſuſtaineth, inuiſibly, ſence, motion, and life in all creatures, and without which the vertues, and operations of the ſtarres aboue, and elements below, are fruitleſſe, liueleſſe and dead: ſo that Light being a materiall creature Auguſt. Baſil.in it ſelfe, is the common life, and forme of eueryevery creature. And this is the light that God created the firſt day.
II. The light is the life of the World, in reſpect of the ſhining▪ for if there were no light, all things ſhould be hid in darkeneſſe, and inuiſible, and therefore could nothing mooue without ſtumbling, and falling, neither know whether to goe, Ioh. 12. 35. And what could be Ioh. 12. 35.looked for but ſudaine death? Againe, without light we ſhould hauehave no knowledge of any thing: the firmament, and elements, with all their creatures ſhould be inuiſible to vsus, there ſhould be nothing but blindneſſe, ignorance, feare, horror, ſorrow, deſpaire, we ſhould be farre worſe than the priſoner that lies in the bottome of a naſtie dungeon: Yea, if the light of the Sunne were not, the World ſhould be a very picture, and reſemblance of Hell, a confuſion of beaſts, foules, and men, eueryevery one treading other vnderunder foote, yea all things ſhould be mingled together into one Chaos, or maſſe: there ſhould be nothing but hunger, thirſt, cold, nakedneſſe, feares, terrours, mourning, and wailing, continuall dying, one thing deuouring another. Conſider therefore what is the neceſſitie, excellencie, glory and felicitie of the light, which is the life of the World. Hence it is that light is vſed in the Scripture to ſignifie good, and darkeneſſe euill. Light ſignifieth the glory of Heauen, the eſſence, and holineſſe of God, the ſonne of God, the doctrine of the Goſpell, naturall vnderſtanding, knowledge, and wiſedome in the minde, the knowledge of the glory and wiſedome of God in the ſaluation of the elect, holineſſe of life, Chriſtians, felicitie, and proſperitie, life. Contrarily, darkeneſſe ſignifieth Hell, the paines and of Hell, ſinne and wickedneſſe, the blindneſſe and ignorance of man ſince the fall, ſinfull and luſtfull liuing, the Gentiles that know not God, calamitie, and miſerie, death. Theſe things are generally ſignified by Light and Darkeneſſe.
But for the clearing of this perticular place, the light hath foure ſpeciall ſignifications. Firſt, It ſignifieth God, that is, the Trinitie in the Vnitie. Secondly, It ſignifieth the Father, Sonne, and holy Ghoſt, that is the Vnitie in the Trinitie. Thirdly, it ſignifieth the Doctrine of the Goſpell. Fourthly, it ſignifieth Chriſtians, and Chriſtian life.
1 Ioh. 1. 5.Concerning the firſt ſignification; It is ſayd, 1 Ioh. 1. 5. God is Light, and in him is no darkeneſſe. As if he ſhould ſay, God is holy. This holineſſe of the Diuine nature ſtandeth: Firſt, in the life, and incomprehenſible eſſence, or being of God: Secondly, in his other eſſentiall properties, as his power, wiſedome, iuſtice, mercy, goodneſſes Thirdly, in his vnſpeakeable, complete, celeſtiall ioy, bleſſedneſſe, and felicitie. And as God is all light, ſo there is no light without him, for all that is without him, is ignorance, darkeneſſe, and impuritie.
Concerning the ſecond ſignification. I. God the father is the light of the world, but this light in him is inuiſible 1 Tim. 6. 16.to the world, and to Angels, 1 Tim. 6. 16. Who onelyonly hath immortalitie, and dwelleth in the Light, which none can attaine Ioh. 1. 18. Wiſ. 9. 13.vntounto. Ioh. 1. 18. No man hath ſeene God at any time. Wiſ. 9. 13. What man is he, that can know the Counſell of God; or who can thinke what the will of God is? Alſo, No man knoweth the father but the ſonne, &c. Therefore this light of the world in the perſon of the father is hid & inuiſible.
II. God the Sonne is the light of the world, by communication from the father, and in him is the light, and life of the world manifeſt, and viſible, which was hid in God from euerlaſting. Ioh. 5. 36. As the father hath life in himſelfe, ſo hath he giuen to the Sonne to hauehave life in himſelfe. For this cauſe is he called the image of the inuiſible God, and brightneſſe of his glory, whoſe glorious nature, wiſedome, and goodneſſe ſhineth in the ſonne, who with the father, is one and the ſame God. Heb. 1. 3. Hence it is, that he is called the wiſdome of the father, becauſe he perfectly knoweth all ſecrets hidden in the father. And he is in ſpeciall manner called the Word, becauſe he reuealeth theſe ſecrets, and this light to the Nazian in orat. de filio Dei. Baſil. in praefat. ante euang. Ioh.World, in mans nature, and by mans voice. Ioh. 1. 18. No man hath ſeene God at any time: the ſonne which is in the boſome of the father, he hath declared him.
The Sonne therefore is the light, and life of men in a double reſpect. I. Chriſt is the light and life of man in the worke of creation: for by participation of his life, and light, he receiued life, motion, ſence, and knowledge. Ioh. 1. 4. In it was life, and the life was the light of men.Ioh. 1. 4.
II. He is the life, and light of man in the worke of redemption: in which reſpect, here he calls himſelfe the light of the World. The former naturall life, and light, which we receiued from him in the creation, is turned into darkeneſſe and death, through the enuy of the Deuill, and ſinne. So that naturally we are without God, without light, without life, lying in the darkeneſſe of ignorance, and the pollution of ſinne. Ezech. 16. 4. Rom. 1. 18. Now therefore, ſeeing that we are darkneſſe and not light, death and not life, euen dead in treſpaſſes and ſinnes. Epheſ. 2. 1. God out of the hidden treaſures Epheſ. 2. 1.of his wiſedome, goodneſſe, and mercy, hath quickned, reuiued, and begotten vsus againe, by application of his liuely light, communicated from before the beginning of the world to the ſon, & participated to vsus by, & through the ſon in the world. The ſon therefore is the light▪ and life of the world: he is the wiſedome and word of the father reuealing, declaring, and applying life and light to the world, and for this purpoſe the word was made fleſh, and dwelt among vsus, 1 Ioh. 1. 1. That which was from the 1 Ioh. 1. 1.beginning (euen Chriſt, God eternall) which we hauehave heard (euen the ſame Chriſt made man) which we hauehave ſeene with our eies, which we hauehave looked vponupon, and our hands hauehave handled, of the word of life declare wee vntounto you. The Sonne therefore i… our life, light, and felicitie: he alone of God is made vntounto vsus, wiſedome, righteouſneſſe, 1 Cor. 1. 30.ſanctification and redemption, 1 Cor. 1. 30. This place is a plaine expoſition of theſe words, [I am the light of the World;] for heere the Apoſtle excludeth a man wholly from himſelfe, as nothing but darkeneſſe and death, and ſetteth forth our ſpirituall, and liuely being, and manner of being in Chriſt. I. Hee is our wiſedome: All ſauing and true wiſedome is in Chriſt, for God hath fully reueiled himſelfe in Chriſt, and by him to vsus, Coloſ. 2. 3.and by no other meanes, Coloſ. 2. 3. In him are hid all the treaſures of Wiſedome and knowledge, and if all be in him, then without him is nothing, II. He is made our righteouſneſſe, that is to ſay, by him, and in him, alone we are accepted and beloued of God▪ For, firſt he alone by himſelfe hath purged our ſinnes: Secondly, his obedience alone is imputed to vsus for righteouſneſſe. In which two things ſtandeth the righteouſneſſe of faith, by which God is our God, and we are his people. III. He is our ſanctification: By nature we are profane, without God in the world, a maſſe of filthineſſe, and impuritie, Gen. 8. 21. Eſay 64. 6. Iob. 14. 4. but by the ſpirit of Chriſt, wee are mortified, and renewed in affections▪ will, & euen in the ſpirits of our mindes▪ Rom. 8. 10. Epheſ. 4. 22. 23. 24. IIII. He is our redemption: As if he ſhould ſay, by him alone wee are redeemed both from the bondage of ſinne, and miſerie that commeth by ſinne. This redemption is begun in this life, being deliuered from the bondage of corruption, and accuſation of an euill conſcience, and perfected in the end of this life, when the ſoule is ſeperate from the burthen of the fleſh; but conſumate, and finiſhed in the reſurrection of the laſt day, when body and ſoule being revnited and ioyned together, ſhall remaine for euer with Chriſt in his kingdome of glory.
Now, that which the Apoſtle ſaith there, that Chriſt is our wiſedome, righteouſneſſe, ſanctification and redemption, is all one with that, which Chriſt ſaith heere, I am the light of the world: Therefore if any man deſire to know more wiſdome, or other wiſedome, more righteouſneſſe, or other righteouſneſſe, more redemption, or other, in whole, or in the leaſt part, let him heare the Apoſtle, Coloſ. 2. 8▪ 9. Beware leaſt there be any man, that Coloſ. 2. 8. 9.ſpoile you through philoſophies and vaine deceit through the traditions of men, according to the rudiments of the world, and not after Chriſt: for in him dwelleth all the fulneſſe of the god-head, bodily.
III. The holy Ghoſt is the light of the world, Though God the Sonne be the wiſedome and word of the father, giuing light and life to the ſpirituall world, that is, the companie of the regenerate, euen as the Sun giueth light and life to the materiall world: yet the world, that is the vnregenerate, liuing in the darkeneſſe of ignorance and ſinne, doe not comprehend, nor receiue this light of life, no more then the dead eye, or body is beautified by the light of the Sun to ſee and liue therewith. Ioh. 1. 5. the light ſhineth in the darkeneſſe, and the darkeneſſe Ioh. 1. 5.comprehended it not. 11. He came vntounto his owne, and Eſay 53. 1.his owne receiued him not. Eſay 53. 1. Who will beleeue our Ioh. 12. 37.report, and to whom is the arme of the Lord reueiled? Ioh. 12. 37. Though he did many miracles before them, yet they beleeued not in him. So that the father is the fountaine of light, the Sonne is light begotten of the Light, and tooke fleſh on him to manifeſt, and participate this light to vsus, & the holy Ghoſt is light proceeding from both, being ſent of the Father and the Sonne to enlighten vsus. But the Son is the light of the World in a more peculiar maner, becauſe he is Emanuell, and in, and by him, is the worke of our redemption wrought, but yet with the cooperation of the father, and the holy Ghoſt, as if three men ſhould weaue a coate, and the third weare it. So that the Trinitie in the Vnitie, and the Vnitie in the Trinitie, is the light of the World.
Concerning the third ſignification. The Doctrine of the Goſpell, is the light of the World. There be ſundry Doctrines, and arts in the World, which are lights alſo; but they are naturall lights, not lights of life; there is no vertue in theſe lights to quicken the mortall body, or to reuiue the dead ſoule: the Doctrine of the Goſpell is only Ioh. 6. 63.the light of life. Ioh. 6. 63. The words that I ſpeake to you, are ſpirit and life. Ioh. 17. 3. Pſal. 119. 105. Ioh. 24. 13.
Concerning the fourth ſignification: Chriſtians, and Chriſtian life are the light of the World, and eſpecially 2 Cor. 4. 6.the Miniſters of the Word. 2 Cor. 4. 6. God that commanded the light to ſhine out of darkeneſſe, is hee which hath ſhined in our hearts, to giuegive the light of the knowledge of the glory of God in the face of Chriſt Ieſus. Math. 5. 14. Epheſ. 5. 8.Math. 5. 14. Yee are the light of the World. Epheſ. 5. 8. Yee were once darkeneſſe, but now are yee light in the Lord, that is, you are now enlightened by the word of truth, Phil. 2. 15.let your conuerſation be according to the truth, Phil. 2. 15. Be blameleſſe and pure, and the ſonnes of God, without reproofe in the middeſt of a naughtie and crooked nation, among Pro. 4. 18.whom yee ſhine, as lights in the world▪ Prou. 4. 18. The way of the righteous ſhineth as the light, more and more vntounto the perfect day. Hereupon the workes of the regenerate, Rom. 13. 12.are called the workes of light. Rom. 13. 12. Put on the armour of light, i. honeſt behauiour.
Notwithſtanding all that hath beene ſaid, we muſt know, that although Chriſt, the Goſpell, and Chriſtian life, be the light of the world, yet the world, namely the vnregenerate, comprehend not, nor ſee this light, becauſe they take darkeneſſe to be light, and light to be darkeneſſe.
Know therefore, that as Chriſt was reputed in the world, ſo were the Prophets before him, and the Apoſtles after him, and in ſuch ſort are the true Miniſters, and true beleeuers eſteemed in the world. Marke what Eſay ſaith of Chriſt▪ chap. 8. 18. I and the children which thou haſt giuen me, are as ſignes and wonders in Iſrael, i. as monſters. As Dauid ſaith, Behold I am become a monſter vntounto many. And Iohn ſaith of him, Ioh. 1. 10. He was in the Ioh. 1. 10.world, and the world was made by him, and the world knew him not. Iohn 9. 29. Chriſt himſelfe ſaith, Mat. 11. 19. Mat. 11. 19.The ſonne of man is counted a glutton, a drinker of wine, a companion of Publicans and ſinners. Mat. 27. 63. He is counted a deceiuer. Mat. 9. 34. A ſorcerer. Ioh. 8. 48. A Samaritane, and to hauehave the diuell. Mark. 3. 21. His kinsfolkes lay Ioh. 9. 24.hold on him, ſuppoſing him to be beſide himſelfe. Ioh. 9. 24, The Phariſies know him to be a ſinner. If Chriſt was thus reputed of, who neuer ſinned, and in whoſe perſon, words and works, the Maieſty, power, and glory of God appeared, yea through which, as through a chryſtall, his diuinity ſhined forth to the world; how much more then the children of God that are clogged with infirmities? No maruell is it, though they be counted the vileſt, and moſt contemptible perſons of all other. See the cauſe hereof. Wiſd. 2. 22, They doe not vnderſtand the myſteries of God, nor can diſcerne the honour of the ſoules, that are faultleſſe. The cauſe of this ignorance and going aſtray is, verſ. 21. Their Ioh. 3. 19.owne wickedneſſe hath blinded them. Ioh. 3. 19. This is the condemnation of the world, that light is come into the world, and men loued darkneſſe more then light, becauſe their deeds were euill. The wicked hate the light becauſe it diſcouers ſinne, which they louelove; againe the righteous louelove the light, becauſe it diſcouers ſinne, which they hate, and manifeſteth the right way vntounto them, into which they deſire to enter, and wherein they delight to walke.
The world knew not the Prophets that were before Chriſt. But what part or people of the world? The Phariſies, Amorites, Ammonites, Moabites, Edomites? No maruell if theſe knew them not. But the Church of God, the Iſraelites knew them not: yea, they were worſe then the Aliants. For the Niniuites perſecuted not Ionas, but Ionas 3. 4. 5. &c.beleeued God. Ionas. 3▪ 4 5. &c. But the Iſraelites perſecuted al the Prophets with deriſion, contempt, impriſonment, death. Act. 7. 52. Which of the Prophets hauehave not your Acts 7. 52.fathers perſecuted, and they hauehave ſlaine them that ſhewed before of the comming of that iuſt, &c. Which were the ſlaughter-houſes of the Prophets, and Saints, before Chriſt? euen Samaria and Ieruſalem, Mat. 23. 37. Euen Ieruſalem, where was the Temple and worſhip of God, Ezech. 16. 46.where aboue all places in the world, Gods name was called vponupon. Ezec. 16. 46. Thy eldeſt ſiſter is Samaria, thy younger ſiſter is Sodome.
Acts 5. 28.Againe, the world, knew not the Apoſtles, that were after Chriſt. In Acts 5. 28. the preaching of the Goſpell is counted ſedition, and rebellion. In verſe 38. 39. Gamaliel a Doctor of the Law doubteth whether it be of God, or of men, comparing the Apoſtles to Theudas and Iudas of Galile, that made inſurrection in the dayes of tribute. Acts 24. 5.In Acts 24. 5. Paul is counted a peſtilent fellow, a moouer of ſedition, a maintainer of the ſect of the Nazarites, In the verſ. 14. his doctrine is called Hereſie, chap. 26. 44. Madneſſe. 1 Cor. 4. 13.1. Cor. 4. 13. We are counted the of-ſcourings of al things. And Iohn the Baptiſt, that came in the way of righteouſneſſe, is ſaid to hauehave the diuell.
In the primitiue Church what euills ſoeuer happened to the City, or prouinces of Rome, whether famine, peſtilence, earth-quakes, warres, vnſeaſonable weather, the Chriſtians were thought to be the cauſes thereof: whereupon roſe great perſecutions; whereas indeed they themſelues were the cauſes thereof, which by reaſon of their vnbeliefe, and malice, brought theſe iudgements of God vponupon thei owne heads. And herein note the condition of this blinde world, it alwayes hath beene and is ſuſpitious of the truth, and the true profeſſion thereof, fearing and dreading the ſame, as an enemy to their peace, and ſafety. Worldly peace, reſt, ſafety, liberty, proſperity is all that the carnall man ſeeketh for, or careth for, making the end of their owne doings and Gods doings alſo, the reſt, eaſe, and pleaſures of their bodies, and the pompous gloryfying of their perſons.
Whatſoeuer is aboue this, and for God, they take to be againſt them, becauſe they are againſt God, though not in outward ſhew, yet in ſpirit, yea, making themſelues their owne Idols, Ioh. 11. 48. If we let him alone, all men Ioh. 11. 48.will beleeue in him, and the Romanes will come and take away both our place, and the Nation. Theſe worldly Politicians, whoſe policy was not guided nor ſeaſoned with grace, are afraid of Chriſt and Chriſtian profeſſion. If we let him thus alone, ſay they▪ all men will beleeue him to be the Prophet and Meſſias that ſhould come, and ſo make him King: which when Caeſar heareth, he will come with an inuincible hoſt againſt vsus, and vtterly deſtroy this City, and the whole nation: Therefore our ſafeſt courſe is, by ſome meanes to plot his death: which plot and which meanes was the cauſe of the ſame deſtruction that they feared: for the Romane Emperour came, and tooke away their place and nation, becauſe they ſlew the ſonne of God, and perſecuted the Goſpell. Theſe wicked wretches neuer feared that their infidelity, pride, couetouſnes oppreſſion, hypocriſie, ſhould be the cauſes of their ruine, but they feared the Goſpell, and godly life. Againe, Acts 5. 24.Act 5. 24. The chiefe Prieſt & Saduces had put the Apoſtles in priſon, but an Angel deliuered them in the night, and commanded them to preach in the Temple the next day. Now the chiefe Prieſt and the Captaine of the Temple and the high Prieſts, hearing what was done, doubted of them whereunto this would grow. Theſe carnall and graceleſſe politicians regarding only the eſtabliſhing of their place, and of themſelues, and of all things for themſelues, feared an alteration, & doubted whether it would in the end proue to be with them or againſt them. And becauſe indeed that it could not but be againſt them (for the preaching of Ieſus to be the ſonne of God, the Prince and Sauiour of the world muſt needs conuince them of rebellion and murther, to their vtter diſgrace, ſhame, and confuſion, among all the people) therefore they laboured by all meanes to murther the Apoſtles, & to quench the light of the Goſpell. In like ſort very many in theſe times, hanging between Popery and proteſtancy, doubt, and hauehave long doubted what this geare will grow to in the end: In the meane time not regarding at all what their vnbeleefe, pride, oppreſſion, couetouſneſſe, epicuriſme, and mocking will grow to.
Furthermore, as the world in all times and ages heretofore hath not knowne the ſtraight paths of God; ſo in theſe preſent dayes of ours the true and right profeſsion of Chriſtianity is counted of many puritaniſme, and preciſeneſſe, phantaſticalneſſe, affectation of ſingularity, and hypocriſie. True it is indeed, that as there are true Preachers, and true beleeuers, ſo Satan ſtirs vp counterfeits, that hauehave an outward ſhew and reſemblance of them, but are not purged from their inward filthineſſe: Theſe are they that worldlings ſtumble at, concluding thus, euen ſo are they all, therefore their profeſsion is but a kind of ſect; and to follow the common courſe, and practiſe of the world, is the ſureſt and ſafeſt way. Here Satan hath his deſire. Againe if any godly man that hath alwayes made conſcience of his wayes, ſhall offend, though of meere infirmity, or occaſioned by ſome ſtrong temptation, but yet ſo as he may iuſtly be taxed, why then the matter is now out of all doubt; both he and all of his rancke are hypocrites, and none elſe: ſuch is the blindnes of the world, and their praeiudicate opinion of the children of God. But now to conclude this firſt part, let me leaue this as a bone for the world to gnaw on, that ſtumbling blockes ſhall euer be caſt before the feet of the wicked, yet ſhall the lanterne of Gods word ſhine vntounto them, to guide them without ſtumbling or erring; notwithſtanding ſtumble they will, and fall downe, euen to the breaking of their necke; for their owne wickedneſſe blindeth them, yea and they doe wilfully out of tbe hardneſſe of their hearts cloſe their eyes againſt the wayes of truth, becauſe the waies of errour, death, & deſtruction are more pleaſant vntounto them. Thus much of the principle or ground of the reaſons enforcing the exhortation, which followeth next in order to be ſpoken of.