True Old Light Exalted Above Pretended New Light, Sermon 6

True Old Light Exalted Above Pretended New Light · Sermon 6

p. 42Every mans Light within him, is not a sufficient safe Rule of it self to guide him in the way to God.

SERM. VI.

Containing thirty Arguments out of Scripture, against the Quakers Opinion of the sufficiency of a Light in every man to lead him to God.

Joh. 1. 9.

That was the true light, which lighteth every man that cometh into the world.

YOu have heard how imperfect the light of the Gentiles, in things moral and religious is: and what the Quakers and others ascribe to the light in every man that cometh into the world, and to the free will of man in that condition he now is by nature: It will be my work now to prove the Quakers to erre, in their making each mans own light within him his Rule, yea his compleat safe Rule and Guide, to open the meaning of Scripture, discover all sorts of sinnes, teach all duties, lead to God, to Christ, to Heaven, without Scripture, Preachers, and other helps: That it is not such of it self, nor to be followed by it self, I shall prove by many Arguments, and then consider whether God be bound to give men supernatural light to direct men to Christ, to him that shall use well his natural.

The first Argument I take from the point proved in the fourth Sermon before, and the texts therein alledged, which evince, that men as they are born into the world, are destitute of spiritual light in the things of God, that concern mans duty, and the way of salvation; whereof some are so expresse, that they do directly oppose the position of every mans having a light in him p. 43as fit to guide or warrant his actions. As namely, when it is said, that none understandeth, none seeketh after God, Rom. 3. 11. The natural man cannot know the things of the Spirit of God; for they are spiritually discerned, 1 Cor. 2. 14. Every imagination of the thoughts of mans heart is only evil continu…lly from his youth, Gen. 6. 5. & 8. 21. Every man is bruitish in his own knowledge, Jerem. 10. 14. The heart is deceitfull above all things, Jerem. 17. 9. Which could not be true, if mens light of understanding were such, as that each man may follow in all sorts of moral and religious points his own light, as a safe and compleat rule or warrant to direct and justifie his way or action. The Argument in form is this: Their light is not a safe and compleat rule to warrant and guide their actions for pleasing God, who understand not nor seek after God, who cannot know the things of the Spirit of God, whose imaginations of the thoughts of their heart are only evil continually, who are bruitish in their own knowledge, and whose heart is deceitfull above all things. But these things are said of all or some men, Therefore every mans light within him is not a safe and compleat rule to warrant and guide his actions for pleasing of God. The Proposition none will deny, but they that think that a blind man may be a fit guide. The Assumption is the words of holy Scripture, which G. F. saith in his Catechism, p. 56. We are to believe afore learned men. The Conclusion then follows of it self.

2. Argument is from that which is shewed Sermon fifth, That the light which without the Scripture was in the most improved Gentiles, in the utmost extent of it, was imperfect: Whence I argue, their light was not a safe and compleat rule or guide to direct or justifie them in their worship of God, imaginations of God, the knowledge of all sin and duty they owe to God, who confessed God to be unknown, who ignorantly worshipped him, who had a foolish darkned heart about their thoughts of God, who judged many sins to be either no sins, or laudable acts, who took vices to be vertues: who had vain, and uncertain, and contrary conjectures of these things, and many of them from the Devils Oracles, carried away to dumb Idols as they were led, 1 Cor. 12.

2. For a rule and guide should be certain which will not deceive. But the most improved Gentiles confessed God to be unknown, ignorantly worshipped him, with the rest of the things mentioned, as Acts 17. 22, 23. Rom. 21. 22, 23. and elsewhere is manifest, Therefore they had not a light within them sufficient to guide them; and if not they, then much lesse the most barbarous, and by consequent none of the Gentiles, who had not the Scripture, nor such other teaching as Gods people were taught by, had a light within them which might be a compleat and safe rule or guide to them for the pleasing of God.

3. Argument from John 1. 5, 10, 11. near to the text which is so much urged by Quakers, where it is said, The light shineth in darknesse, and the darknesse comprehended it not, ver. 5. The true light mentioned ver. 9. was in the world, and the world was made by him, and the world knew him not. He came unto his own and his own received him not, ver. 10, 11. Which proves many of the Jews were darknesse, and that they knew not the true light, nor received him. Whence we thus argue: They had not a light within them sufficient to be a safe rule and guide to direct and warrant them in their way for pleasing God, who were darknesse, when the true light shined, who knew him not nor p. 44received him; for sure they that are such, must be destitute of that light which might safely guide them, who were so dark and ignorant, as not to know the true light which enlightens every man. But so it was with many, even of the Jews themselves, when Christ was in the world: Therefore they had not sufficient light in them, and consequently none; much less every man hath a sufficient light to guide him safely in his way to God, without the Scripture, and the Spirit of God, over and above the common light of reason and understanding, which every man by nature and study attains to without them.

4. Arg. From those Texts of Scripture which do expresly tell us, that afore the preaching of Christ and his Apostles, the people to whom they were sent were darkness, sate in darkness and in the shadow of death: Such are Ephes. 5. 8. Ye were once darkness, Mat. 4. 16. The people that sate in darkness, have seen a great light, and to them that sate in the region and shadow of death, hath the light sprung up. Whence I argue, They had not a sufficient light within them, to be a safe and compleat rule and guide to direct them in their way to please God, and to warrant their actions if they followed it, who were darkness, and who sate in darkness, and in the region and shadow of death; unless we will imagine that darkness is light, and as the Quakers do, put darkness for light, and light for darkness, to whom the Prophet denounceth wo, Isa. 5. 20. But some there were afore Christs and his Apostles preaching to them, who were darkness, who sate in darkness, and in the region and shadow of death: Therefore every man had not a sufficient light within him, to be a safe and compleat rule and guide to direct him in his way to please God, and to warrant his actions if he followed it: And if not then, neither have we now.

5. Arg. From Luk. 16. 8. where our Saviour saith, The children of this world are wiser in their generation, then the children of light: The opposition of children of light, to the children of this world shews, that the children of this world, are not children of light; and if they were the same, the speech of Christ would be foolish in preferring one sort before the other, as wiser in their generation. Hence therefore I thus argue, If every man had a light within him, sufficient to be his rule and guide of it self to direct him how to please God, then every man should be a childe of light; for to be a childe, is all one as to be a person that hath light in him to guide him, so as to please God. But every man is not a childe of light: Therefore every man ha…h not a light safe and sufficient within him, to guide him in his way to God, and to be the compleat rule of his actions Godward.

6. Arg. Is from Act. 26. 18. where Paul saith, Christ sent him to the Gentiles to open their eyes, and to turn them from darkness to light, 1 Pet. 2. 9. Ye are a peculiar people, that ye should shew forth the praises of him, who hath called you out of darkness into his marvellous light. Eph. 5. 14. Wherefore he saith, Awake thou that sleepest, and arise from the dead, and Christ shall give thee light. From whence I argue, They who are to be turned from darkness to light, called by God out of darkness into his marvellous light, who are to awake and stand up from the dead, that Christ may give them light, had not a light within, as a sufficient safe guide to direct them in their way to God; unless we suppose darkness to be light, men among the dead, fit to guide themselves. But so it p. 45is said of both Jews and Gentiles in those Scriptures: Therefore sure they had not such a light within them, as Quakers say is in all. If they had such a light, they should have been directed to follow it, not turned from it, the Apostles should have called them, as the Quakers do, to follow the light in them, and not have called them out of darkness, nor required them to awake and stand up from the dead, that Christ may give them light: Nor should we do, as the Apostles did, bid men leave the darkness in them; but as the Quakers do, look to the light in them.

7. Arg. From Rom. 10. 14, 17. How then shall they call on him in whom they have not believed? And how shall they believe in him of whom they have not heard? And how shall they hear without a Preacher? So then faith cometh by hearing, and hearing by the word of God. Heb. 11. 6. Without faith it is impossible to please God. For he that cometh to God must believe that he is, and is a rewarder of them that diligently seek him. Whence I argue, That is not a sufficient guide in our way to God, which cannot of it self make us believers; for that is not sufficient to guide us to God, that is not sufficient to beget faith, sith there is no coming to God without faith, as is told us, Heb. 11. 6. But the light within us cannot of it self make us believers, sith the Apostle saith, How shall they believe in him of whom they have not heard? And how shall they bear without a Preacher? So then faith cometh by hearing, and hearing by the word of God; which were vain speeches, if there were another ordinary way by a light within us to beget faith: Therefore the light within us is not of it self without preaching, a safe sufficient guide in our way to God.

8. Arg. From Rom. 12. 2. And be not conformed to this world, but be ye transformed by the renewing of your minde, that ye may prove what is that good, that acceptable and perfect will of God. Eph. 4. 23. And be renewed in the spirit of your minde, Col. 3. 10. And have put on the new man, which is renewed in knowledge, after the image of him that created him. Whence I argue, They who must not be conformed to this world, but be transformed by the renewing of their minde, that they may prove what is that good, that acceptable and perfect will of God; who must put off the old man, and be renewed in the spirit of their minde; who must put on the new man, which is renewed in knowledge, had not a light within them antecedent to this renewing, which might enable them to prove what was Gods acceptable will, nor be a sufficient safe, rule to guide them to God. For if they had, what need such transforming, renewing, non-conformity to the world, putting off the old man? But all that have access to God must be thus transformed, renewed, put off the old man, as the Texts shew: Therefore they have not a light within them, as a safe sufficient guide to lead them to God.

9. Arg. From Psal. 81. 11, 12. But my people would not hearken to my voice, and Israel would none of me; so I gave them up to their own hearts lust, and they walked in their own counsels. Act. 14. 16. Who in times past suffered all nations to walk in their own wayes: Whence I argue, That light in man cannot be a safe sufficient guide to a man in his way to God, to which the leaving a person, by God is reckoned as the greatest curse and judgement, for refusing to hearken to God; but to leave a person to his own imagination, lust, to walk in his own counsel, in his own way, (which is all one as to leave him to the light within him) is reckoned as the greatest curse and judgement to a man from p. 46God, for refusing to hearken to Gods voice, as the Texts shew: Therefore the light within each person is of it self no safe guide. The Quakers prescribe to men that as their rule, which God counts their curse.

10. Arg. From Rom. 16. 25, 26. Now to him that is of power to stablish you according to my Gospel, and the preaching of Jesus Christ, according to the revelation of the mystery which was kept secret since the world began, but now is made manifest, and by the Scriptures of the Prophets, according to the Commandment of the everlasting God, made known to all nations for the obedience of faith. 1 Cor. 2. 7, 8, 9. But we speak the wisedome of God in a mystery, even the hidden wisedome which God ordained before the world to our glory, which none of the Princes of the world knew; but as it is written, Eye hath not seen, nor ear heard, neither have entred into the heart of man, the things which God hath prepared for them that love him, Eph. 3. 9. And to make all men see what is the fellowship of the mystery, which from the beginning of the world hath been hid in God. Col. 1. 25, 25. Whereof I am made a Minister, according to the dispensation of God, to fulfill the word of God, even the mystery which hath been hid from ages and from generations, but now is made manifest to his Saints. 2 Tim. 1. 9. The purpose and grace of God is now made manifest, by the appearing of our Saviour Jesus Christ, who hath brought immortality and life to light by the Gospel: Whence I argue, They had not a light in them as a sufficient safe guide to God, from whom the mystery was hid, which concerned the grace and purpose of God, into whose heart the things which God had prepared for them that love him entered not, to whom life and immortality was not brought to light. But from the Gentiles the mystery of God was hid, life and immortallity was not brought to light, nor did the things God had prepared for them that love him, enter into their hearts: Therefore they had not a light within them, as a sufficient guide to God.

11. Arg. From 1 Cor. 2. 11. For what man knoweth the things of a man, save the spirit of a man which is in him? Even so the things of God knoweth no man but the Spirit of God. Rom. 8. 9. Now if any man have not the Spirit of Christ, the same is none of his. Jude 19. Having not the Spirit. Joh. 14. 17. The Spirit of truth, whom the world cannot receive. Whence I argue, They have not light within them sufficient to guide them to God, who have not the Spirit of God, because they cannot know the things of God without the Spirit. But every man hath not the Spirit of God: Therefore every man hath not a light within, sufficient to guide him to God.

12. Arg. From 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. Joh. 14. 6. Jesus saith unto him, I am the way, the truth, and the life, no man cometh unto the Father but by me. Whence I argue, They had not a light within them to guide them to God, to whom the Son did not reveal the Father, who did not go by the Son as the way to the Father. But the Son did not reveal the Father to every man, nor did every man come to Christ, Joh. 1. 5. 10. & 12. 38. & 5. 40. 43. Therefore every man had not a light within him, sufficient to guide him to God.

13. Arg. From Mat. 11. 25, 26. At that time Jesus answered and said, I thank thee O Father Lord of heaven and earth, because thou hast hid these things from the p. 47wise and prudent, and hast revealed them unto babes; even so Father, for so it seemed good in thy sight. Mat. 13. 11. It is given to you to know the mysteries of the kingdome of heaven, but to them it is not given. Whence I argue, If God hide the things of God, which concern the knowledge of himself from some, and reveal them to others; if to some be given to know the mysteries of the kingdome of heaven, not to others, then every man hath not a light within him, as a sufficient guide to direct him to God. But the antecedent is true as the Texts shew, and the consequence is evident of it self: Therefore the consequent is also true.

14. Arg. From those Texts which speak of Christ as a light come into the world, Joh. 12. 46. I am come a light into the world, that whosoever believeth on me should not abide in darkness. Joh. 8. 12. Then Jesus spake again to them saying, I am the light of the world, he that followeth me shall not walk in darkness, but shall have the light of life. Joh. 9. 5. As long as I am in the world, I am the light of the world, Joh. 3. 19. And this is the condemnation, that light is come into the world, and men loved darkness rather then light, because their deeds were evil. Luk. 1. 78. Through the tender mercy of our God, whereby the day-spring from on high hath visited us, to give light to them that sit in darkness, and in the shadow of death. Luk. 2. 32. A light to lighten the Gentiles; which would have been needless, if every man had a light within him befo…e Christ his coming into the world, sufficient to guide him in the way to God: Yea the Text supposeth persons in darkness before, to sit in darkness, and in the shadow of death, and to have need of another light without them to guide their feet into the way of peace, and that the Gentiles were without light. Whence I argue, That opinion which makes the coming of Christ into the world, to be the light of the world needless, is an errour. But the opinion of the Quakers concerning a light in each man that cometh into the world, sufficient to guide him into the way of peace of it self, makes the coming of Christ useless, and asserts that persons had light, when the Text supposeth they were in darkness: Therefore their opinion about the light within each person, is a manifest errour.

15. Arg. From those Texts which make the Scriptures necessary and usefull to give light to men, 2 Tim. 3. 15, 16, 17. And that from a childe thou hast known the holy Scriptures, which are able to make thee wise unto salvation, through faith which is in Christ Jesus. All Scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness, that the man of God may be perfect, thorowly furnished unto all good works. Rom. 15. 14. For whatsoever things were written aforetime, were written for our learning, that wethrough patience and comfort of the Scriptures might have hope, Mar. 12. 24. And Jesus answering said unto them, Do ye not therefore erre, because ye know not the Scripture? Joh. 5. 39. Search the Scriptures, for in them ye think ye have eternal life, and they are they which testifie of me. Whence I argue, That opinion which terms the Scripture the letter, in disparagement of it; that makes it unnecessary; which dehorts from searching it; and directs to follow the light in each man without it, is contrary to the testimony given by Paul and Christ concerning the use, vertue, and necessity of Scripture, to keep from errour, to make wise to salvation, to give comfort, to furnish for good works. But such is the opinion of the Quakers, as their words recited Serm. 5. shew: p. 48therefore it is contrary to Christs and Pauls speeches. Christ saith, Search the Scriptures, Quakers say, No, but look to the light within you.

16. Arg. From Isa. 8. 20. To the Law and to the Testimony: if they speak not according to this word, it is because there is no light in them. Psal 119. 105. Thy Word it a lamp unto my feet, and a light unto my path. Whence I argue: That Opinion which makes supposed light within each man, which is often disfonant from the Law and the Testimony, and the Word of God, a safe rule and guide to each man, is erroneous. But such is the Quakers Opinion, which is contrary to the Law and Testimony, and Gods Word, opposing Ordinances, Ministry, and many other things, Therefore it is erroneous, and their speech is without light in it.

17. Arg. From Ephes. 4. 11. When he ascended up on high, he gave gifts to men: And he gave some, Apostles; and some, Prophets; and some, Evangelists; and some, Pastours and Teachers, for the perfecting of the Saints, for the work of the Ministry, for the edifying of the body of Christ. 1 Cor. 12. 28. And God hath set some in the Church, first Apostles, secondarily Prophets, thirdly Teachers. Are all Apostles? are all Prophets? are all Teachers? Hence I argue, That Opinion and practice is evil, that makes every man a Teacher, and Teachers set by God for the work of the Ministry needlesse, and as if they were no gift but a burden to the Church, cryes them down, is contrary to Gods and Christs way, and so Antichristian. But thus doth the opinion and practice of the Quakers, Therefore it is evil and Antichristian.

18. Arg. From Ephes. 1. 17. I make mention of you in my prayers, that God may give unto you the spirit of wisdome and revelation in the knowledge of him, the eyes of your understanding being enlightned. Hence I argue: That Opinion which makes it unnecessary to pray for the Spirit to enlighten mens eyes in the knowledge of God, is impious. But thus doth the opinion of Quakers, which makes each mans light in him a sufficient and safe rule and guide in his way to God: Therefore it is impious.

19. Arg. From Psal. 19. 12. Who can understand his errours? Hence I argue: If each mans light within him be a sufficient and safe-rule and guide to each man in his way, and every man follow it (as they do unlesse in presumptuous sins against conscience) then there be no errours or sinnes of ignorance in man, or they may be understood by each man, but the Psalmist saith there are errours, and so many, that he makes them as not to be understood by any: Therefore each mans light within him, is not a sufficient and safe rule and guide to him in his way to God.

20. Arg. From Acts 17. 30. And the times of this ignorance God wi…ked at; but now commandeth all men every where to repent. Whence I argue: If each mans light within him be a sufficient safe rule and guide to direct him in his way to God, then he need not repent of his ignorant worship of God, for then he followed the light in him. But God commands men to repent of the ignorant worship of him, Therefore each mans light in him is not a sufficient and safe rule and guide for him to go by in Gods worship.

21. Arg. From Prov. 3. 5, 6, 7. Trust in the Lord with all thine heart, and lean not to thine own understanding. In all thy waies acknowledge him, and he shall direct thy paths. Be not wise in thine own eyes. Rom. 12. 16. Be not wise in your own conceits. Whence I infer, That which makes a man to lean to his own p. 49understanding, to be wise in his own eyes, in his own conceir, is a pernicious Opinion; for it makes a man not to depend on God for teaching him in his waies, but makes him proud and listed up. But the Opinion of the Quakers concerning each mans own light in him, as a sufficient safe rule of it self, to guide him in his way to God, makes him to lean to his own understanding, to be wise in his own eyes, and his own conceit, Therefore it is a pernicious Opinion. These Quakers blesse men in following their own light, when God saith, Isa. 5. 21. Wo unto them that are wise in their own eyes, and prudent in their own sight.

22. Arg From Judges 17. 6. In those daies there was no King in Israel, but every man did that which was right in his own eyes. Psal. 106. 39. Thus they were defiled with their own works, and went a whoring with their own inventions. Whence I argue, If to do that which is right in our own eyes, and to follow our own inventions, be the sign of wicked men, and a going a whoring from God, then to look to the light within us, and to follow it, is not a safe way to God, but the way to depart from God. But the Antecedent is true, therefore the Consequent. The truth is, God forbids the following of our own supposed light, as the greatest impiety, which the Quakers place all their godlinesse in.

23. Arg. From the same text I argue, If each mans light within him were to be his guide, then Kings and Rulers should not restrain men from, or punish them for doing that which is right in their own eyes, but the contrary is supposed, Judges 17. 6. where the defect of Government is made the permission of every man to do that which is right in his own eyes, therefore each mans light in him is not to be his rule and guide specially in Religion.

24. Arg. From Prov. 14. 12. There is a way which seemeth right to a man: but the end thereof are the waies of death. That guide is not a safe guide, which may lead a man into a way whose, end is death: But the supposed light in a man may guide him into a way whose▪ end is death, for that way that seems right to him may be the way to death, and a man follows his supposed light, when he walks in that way which seems right to him: Therefore the supposed light which is in each man, is not of it self a sufficient safe guide of a man in his way to God.

25. Arg. From Prov. 22. 615. Train up a child in the way he should go, and when he is old, he will not depart from it. Foolishnesse is bound in the heart of a Child, but the rod of correction shall drive it far from him. Hence I argue, If there were in each man who cometh into the world a light, which might of it self be a sufficient and safe guide to lead him to God, then there should not be foolishnesse so bound in the heart, which hath need of the rod of correction to drive it far from him; there would not be need to train up a child in the way he should go, he might guide himself without such training: But the contrary is manifest from the text. Therefore there is not in each man that cometh into the world, such a light as might of it self be a sufficient and safe guide to lead him to God.

26. Arg. From Joh. 6. 44, 45, 65. No man can come unto me, except the Father which hath sent me draw him. It is written in the Prophets, And they shall be all taught of God. Every man therefore that hath heard and learned of the Father cometh unto me. Not that any man hath seen the Father, save he which is of God, p. 50he hath seen the Father. Therefore said I unto you, that no man can come unto me, except it were given unto him of my Father. Hence I argue, If each mans light within him were of it self a sufficient safe guide to lead him to God, then there would be no need of a further drawing or gift of the Father, that he might come to Christ, his own light without any other help would make known Christ to him. But this is contrary to the words of Christ, therefore each, mans own light, is not of it self a sufficient safe guide to lead him to God.

27. Arg. From 1 John 4. 1. Beloved, believe not every spirit, but try the spirits whether they are of God. 1 Thes. 5. 21. Prove all things, hold fast that which is good. Hence I argue, If each persons light within him were a sufficient and safe guide of it self to lead him to God, then no man need to try other mens spirits, or prove all things, left he be deceived, sith if he follow his own light he is infallible, nor is any man to be distrusted, unlesse he appear a voluntary deceiver, fith his own light will not misguide him. But these things are absurd and contrary to the warinesse Christ prescribeth, Mark. 4. 24. Take heed what you hear: and the Apostles in the places cited, therefore the light within each person, is not of it self a sufficient safe guide to lead him to God.

28. Arg. From Psal. 139. 23. Where David prayes, Search me, O God, and know my heart: try me, and know my thoughts: And see if there be any wicked way in me, and lead me in the way everlasting. If David had a light within him, of it self a sufficient and safe guide to God, he should not have been jealous of his own heart or thoughts, so as to need God to search, know, and try him, and lead him, he might lead himself: But it is otherwise with David, and therefore he knew he had not a light within him, as a sufficient safe guide to lead him into the way everlasting.

29. Arg. From Deut. 4. 8. And what nation is there so great, that hath Statutes and judgments so righteous as ast this Law which I set before you this day. Ver. 6. Keep therefore and do them, for this is your wisdom, and your understanding in the sight of the Nations, which shall hear all these Statutes and say, Surely this great Nation, is a wise and understanding people. Psal. 147. 19, 20. He sheweth his Word unto Jacob: his Statutes and his judgment; unto Israel. He hath not dealt so with any Nation, and as for his judgments they have not known them. Rom. 3. 1, 2. What advantage then bath the Jew? or what profit is there of circumcision? much every way: chiefly because that unto them were committed the Oracles of God. Hence argue, If each Gentile had a light within him as a sufficient guide in the things of God, as the Quakers teach, then they had known Gods Statutes and Judgments, Gods Oracles had been committed to them as well as the Jews, they had had as righteous Statutes, and been as wise a Nation as they. But all these consequents are false and contrary to the texts, therefore each Gentile which came into the world, had not such a light within him, as might be a sufficient safe guide to him in the things of God.

30. Arg. From Rom. 7. 7. I had not known sinne, but by the Law: for I had not known lust, except the Law had said, Thou shalt not covet. Hence I argue, That was not a sufficient safe guide of itself to God, which without the Law neither did nor could discover sinne, the sinne of lust: But the light within Paul, and so much more of other men, neither did, nor could p. 51discover sin, even the sin of lust, without the Law: Therefore the light in each person, is not a sufficient safe guide of it self, without the written word, to lead him to God, and to warrant his actions.