True Old Light Exalted Above Pretended New Light, Sermon 7
Every mans Light within him, is not of it self a sufficient safe guide unto God.
SERM. VII.
Joh. 1. 9.
That was the true light which lighteth every man that cometh into the world.
Sect. 1. Ten Reasons more are urged against the Quakers opinion, of the sufficiency of the light in every man to guide him to God.
HItherto I have argued against the Quakers opinion, of the sufficiency of each mans light within him from Scripture: I shall now argue against it by Reasons; whereof the first is this: If each mans light within him is his rule and a safe guide, then what each man conceives according to his light within him is right and true; for what is according to the rule and a safe guide, is true and right, it being proper to a rule, to be the measure according to which each thing is to be tried, and that cannot be a safe guide that erres: But what each man conceives according to his light within him, cannot be right and true, for one mans conceits do sometimes contradict anothers. Thus it is reported by Quakers themselves, that George Fox contradicted Jawes Nailor; nor do I think all Quakers are of one minde, when they follow the light in them. And if they should agree, yet he that should say all mens conceits, who follow the light in them, were the same, none contradicting another, would appear either monstrously impudent, or extremely mad. Now sure two contradictories cannot be both true; it's resolved on by all that have the use of reason in an ordinary measure, that it is impossible that the same thing, at the same time, in the same respect, should be and not be, be so and not be so: Therefore it is against the very light of nature, and first notions of humane reason, that each mans light within him should of it self be a sufficient right rule and safe guide to him, in that which concerns the knowledge and way of God.
2. That which is variable and alterable, cannot be a persons rule: For it is the property of a rule to be invariable, and the same at all times; the rules, measures, and weights, and dials, and squares, and what other things are made if they be varied, they cease to be rules, for rules should be fixed and certain. But there is nothing more variable then mens light in them; that which is this day taken for light, is to morrow judged to be darkness; and that light which is this day in a person, may be lessened to morrow; a person may become frantick and doate, who yesterday was heard speak with applause: Therefore each persons light cannot be his rule, so as that at all times he should be bid look to it, and follow it as a safe guide to him, as Quakers do.
3. If that light which each person hath in him should be his rule, and his guide, then it were unnecessary, and unsafe, and foolish, to trouble himself to seek counsel of another, and to be guided by his light: But this is contrary to all resolutions of wise men, and contrary to all experience of the necessity of taking counsel, and the course of all people that are not wilfull fools. All men magnifie the wisdome of the aged, and others who give counsel, they are honoured as the most necessary persons in humane society. It is threatned as the heaviest judgement of a people, to take away from them the counsellour, Isa. 3. 3. The wise woman said, 2 Sam. 20. 18. They were wont to speak in old time, saying, they shall surely ask counsel at Abel, and so they ended the matter. Prov. 11. 14. Where no counsel is, the people fall; but in the multitude of counsellours there is safety. Prov. 12. 15. The way of a fool is right in his own eyes; but he that bearkneth unto counsel is wise. Prov. 15. 22. Without counsel purposes are disappointed; but in the multitude of counsellours they are established. Prov. 19. 20. Hear counsel and receive instruction, that thou mayest be wise in thy later end. Prov. 28. 18. Every purpose is established by counsel; and with good advice make war. Prov. 24. 6. For by wise counsel thou shalt make thy war; and in multitude of counsellours there is safety. All men in their right wits do condemn rash persons as foolish: He is a wise man said Hesiod, that takes good counsell; he is wiser that gives; wisest that gives and takes; but a very fool that neither gives nor takes good counsel, Arist. Ethic. ad incom. l. 1. c. 3. But by Quakers doctrine, they are wisest who follow their own light, for they follow a safe and sufficient guide, which none but men out of their wits do assert, it being contrary to all experience of all men concerning themselves, and others since the Creation, to this day.
4. If that each persons light within him be a sufficient and safe rule and guide to him of it self, then the meetings of Quakers to consult about any affairs in common, or to teach each other, or to communicate revelations, is needless and vain, sith each may guide himself by his own light; that's done in vain by more, which may be done by fewer: Would not we censure him as foolish, who would travell far, and bestow much cost for that elsewhere, which he might have without labour and cost at home? Especially if it be as they say, that each man is to look to his own light; and that is it which they most of all tell them, it being in a manner all that they say at those meetings of them, where I have been present; which when I have heard, I have admired at the silliness of some hundreds of people, who have come many miles to hear a person in a close of pasture in a hot Summer day on a stage, nothing almost but brawl against others, and instruct them in nothing, but bid them look to the light within them; and yet they stood a great part of such a day in a crowd, to hear such speech.
5. If each persons own light in him be his guide and rule, then is it in vain to desire and expect revelations and discoveries, which they had not before, sith they have light within them of themselves. Therefore when they compose themselves to their quaking fits, that they may have some word of the Lord to speak to people; what is this but either an hypocritical devise, when they pretend some new revelation, and do but repeat again what they have often said; and blasphemous, to term this the word of the Lord, and pretend it to be from the Spirit of God, when it is but their ordinary talk, and some of it false and unrighteous, or else al needless thing, sith they have light within them sufficient to guide them, without other revelation?
6. That which is the worst of all: By ascribing so much to the light within them, Satan hath this advantage, that whatever he can imprint on them as their light (which persons are very apt to take as from God, when it suits with their wills and lusts, or comes into them with force and supernatural impulse) they must receive it without examination, and obey it. By which meanes Satan hath drawn persons to horrid acts, which they have judged necessary duties: As to omit elder instances; the things related by Gilpin of Kendal concerning himself; and that which happened nearer to us, concerning the young man that drowned himself in a little puddle in a ditch not farre from Worcester, that he might meet with Christ, not many years since, do give us sad proof how the Devil works on Quakers, who are deluded by this principle of following the light within them, without Scripture.
7. If every mans light within him be a sufficient and safe guide unto God, then there is no difference to be put between wise and foolish, learned and unlearned ones; it is as safe a way which the unlearned and foolish follow, as that which the wise and learned follow in matters of Religion, and moral behaviour. He that is counted unlearned and foolish, if he follow his own light, doth as well as he that is never so wise or learned: Whereas Solomon tells, Eccl. 2. 13, 14. Then I saw that wisdome excelleth folly, as farre as light excelleth darkness; the wise mans eyes are in his head, but the fool walketh in darkness.
8. If every mans light within him be a sufficient safe guide in his way to God, then the Philosophers light afore they had the Gospel preached to them, was a sufficient safe guide to them; for sure they had as much light within them without the Scripture as any, and did improve it to the utmost; and the Iewish Rabbins, besides the natural light in them, did by the study of the Law, and tradition of Elders, endeavour to attain to the knowledge of God: Yet saith the Apostle to the Greeks that sought after wisdome, the preaching of Christ crucified was foolishness; insomuch that the Apostle 1 Cor. 1. 20, 21. useth this exprobration, Where is the wise? Where is the disputer of this world? Hath not God made foolish the wisdome of this world? For after that in the wisdome of God, the world by wisdome knew not God, it pleased God by the foolishness of preaching to save them that believe.
9. If every mans light within him were a sufficient safe guide to him in Religion and morality, then do all Law-makers ill, to put any Laws on them, to restrain them from doing what they like; then do Iudges ill, in passing sentences of condemnation of them; then do men ill to reprove them; Parents, Tutors, Schoolmasters, ill to teach them otherwise; then is all Government and Magistracy unprofitable; Rulers are not Ministers of God to us for good, but only to molest and oppress us; then they that set their children to School do foolishly; Universities, and Schools of Arts, to breed them up in literature and good manners, are vain; and all these are to be abolished, which were a way to lay all waste, to level people, as well in manners and knowledge, as estates, to reduce us to barbarism, to make the nation a wilderness, yea to depopulate it, and in fine drive away the Spirit of God from us, and introduce unclean spirits to repossess us and our Land. It is such a course as tends to expell all that is excellent, and may better us, and to fill the Nation with a generation of fools, in whom God hath no pleasure, Eccl. 5. 4. and doth by consequent condemn all the men of worth in the world, since the Creation, of folly and blindness.
10. Lastly, If every man have a light within him, which is a sufficient safe guide to him, then I suppose they will grant that I have such a light within me; and if every man is to follow this light, then I am to follow my light in me: Now my light within me shews me, that the Quakers opinion about the light in them is an errour; that they pervert fouls by bidding men follow it; and draw them off from making the Scriptures their rule, terming it disparagingly the letter; and oppose Preachers, reviling them, openly thwarting them and molesting them in their work of teaching the people out of the Scripture; and this is not only my light, but the light of millions of men besides me: Yea I think all the sober men of the world that ever were, have found by experience their own darkness, and ignorance, and have groaned under it, bewailing it to God, and applying themselves to the use of such meanes, as might bring light into their soules. Out of all which I conclude, that this opinion of Quakers which I have refuted, is the most sottish opinion that ever was hatched, instilled into them by the prince of darkness, not by the Spirit of God, and tends to the dissolution both of religious discipline and civil government; yet they say, or rather brawl somewhat for their opinion, which is now to be considered.
Sect. 2. Objections of Quakers for the universality and sufficiency of light in men, are answered.
That which they most urge, is the Text Joh. 1. 9. which makes not for them, nor against us, who deny not that every man hath a light from Christ; but the kinde of it, that it is spiritual, and the sufficiency of it, that of it self it is a safe guide to God: Of which enough is said before.
They alleadge also Luk. 17. 21. Where it is said to the Pharisees, Behold the kingdome of God is within you: Therefore in every man. Whereto I answer, 1. That the particle translated [within you] may be as well, and to my apprehension more truly rendered [among you] which is the translation in the Margin. 2. That the sense is, the kingdome is not to be expected as a future thing; but as it is Mat. 12. 28. The kingdome of God is come unto you. Luk. 11. 20. The kingdome of God is come upon you. Luk. 10. 9. The kingdome of God is come nigh unto you: Which is not meant of light within, but the preaching of the Gospel, or the presence of the Messiah (who was among them, Joh. 1. 26.) without them the light within each man cannot be meant by the kingdome of God: For the kingdome of God is a thing that was not afore Christs appearance in the flesh, and was taken from the Iewes and given to the Gentiles, Mat. 21. 43. which is not to be said of the light within every man. Nor is it said, the kingdome of God is in every man, but within or among you Pharisees or Iewes, to whom the Gospel was at first sent: For John the Baptist preached, Mat. 3. 2. The kingdome of heaven is at hand; and Christ went preaching the Gospel of the kingdome. Mat. 4. 17. and Mat. 11. 12. From the dayes of John the Baptist the kingdome of heaven is forced. Mat. 13. 10. Every one that heareth the word of the kingdome: Which and many Scriptures shew, that the kingdome of God is not extended to every man, nor every hearer, but to those that hear the Gospel, and receive it.
It is alledged that the Apostle saith, Rom. 2. 14, 15. That the Gentiles who had not the law, did by nature the things of the law, these having not the law are a law unto themselves: Whereto I answer, that it is true of the Gentiles, that their own consciences were a law unto themselves, but not so far as to convert or guide them to God, but to accuse or excuse them to themselves, as the very next words shew: Who shew the work of the law written in their hearts, their consciences bearing them witness, and their thoughts between themselves accusing or excusing.
It is alledged that it is said, Col. 1. 23. That the Gospel hath been preached to every creature under heaven; therefore every one hath the light within him, 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 not meant of all things simply, for then they should have been omniscient, they should have known the day and hour in which the Son of man cometh; whereas Christ saith, the Father only knowes it, Mar. 13. 32. but of all those things concerning the Father and the Son, of whom the Hereticks pretended a deeper knowledge then the Apostles had. Now these things being premised, this Text is against the Quakers, not for them; for it asserts not a light in every man, but only in those in whom the anointing was; nor a teaching of that anointing by peculiar immediate revelation, but by the Apostles preaching, which is the same with the doctrine of the Scriptures; and so proves the Quakers not of God, who hear not the Apostles, are not guided by the Scriptures, but by a peculiar light within them, falsely ascribed to the anointing of the Spirit of God, and teach other doctrine then what is received from the Apostles; and so is a warning to us that we should not hear them; and justifies the Preachers who preach the doctrine which the Apostles delivered; and shews those only to have the anointing and to be rightly taught by it, who receive their doctrine, which is in the Scriptures.
Sect. 3. The opinions of Gods obligation to the user of natural abilities well and of universal calling, are errours pernicious.
It remains that I should say something of the other opinions mentioned, Serm. 5. concerning the certainty of Gods communicating that which shall be of saving import to every man, that useth his natural abilities faithfully and carefully, and universal calling by that which is termed objective grace. For though my purpose was only to examine the Quakers opinion about a light in every man, yet sith these two opinions do come very near the Quakers opinion, and did either beget it at first, or do much serve to confirme it, and are the high way to the opinion of the Gentiles salvation, who lived vertuously, though the Gospel were not taught them by any Preachers sent to them; and of those who hold that every man may be saved in his own Religion, if he live honestly; which tends to make Christs coming in the flesh unnecessary; Christian Religion and the preaching of the Gospel more then is simply necessary to salvaiion; which quencheth zeal in propagating the Gospel, professing of Christ, resormation of Religion, and suffering for the Christian doctrine; and fills the Land with luke warm Neutralists, meer Moralists, and Atheists: I shall briefly examine them.
The opinion of Gods engagement to him that useth faithfully and carefully natural abilities doth suppose 1. That there may be, if there never were, a faithfull and carefull use of natural abilities by every person of mankinde under heaven: This use is to be conceived to be for the finding out of the knowledge of the true God, his will and counsel, and the observing them. Now this cannot be conceived to be in any, who hath not a heart to be subject to God, if he might know his will, and to worship him, if he could understand how he should do it, and doth carefully study to finde out these, and enquires diligently after them. But the Scripture tells us, Vers. 1. that the 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, Rom. 8. 7, 8. Now all they are supposed to be in the flesh who are not in the Spirit, Vers. 9. those two members comprehending all men: Now no man is in the Spirit who is not in Christ, Vers. 9, 10. and he that hath only natural abilities is not in Christ; till a man believes in him he is not in Christ: Therefore no man that hath only natural abilities, hath a heart to be subject to God, if he might know his will; nor to worship him, if he could understand how to do it; nor will carefully study to finde out these, and enquire diligently after them; and therefore the supposition of a faithfull and carefull use of natural abilities by every or any person of mankinde to come to God, is a supposition of an impossibility, as the state of mankinde now is. To this Argument may be added that our Lord Christ tells us, Mat. 7. 16, 17, 18. Do men gather grapes of thorns, or figs of thistles? Even so every good tree bringeth forth good fruit, but a corrupt tree bringeth forth evil fruit. A good tree cannot bring forth evil fruit, neither can a corrupt tree bring forth good fruit: Which speech though it be understood of the most diminute impossibility, that is a moral impossibility only; yet in that sense it will evince, that none of those men who have only natural abilities (by which they can never be made any other then corrupt trees) have or can have an inclination to use faithfully or carefully their natural abilities for God, but only for themselves; so that if they do at any time enquire after God, it is by reason of some kinde of preventing work of God, not by any application of themselves faithfully and carefully to seek after God. I omit the Arguments which I have used Serm. 4th and 6th before, to prove destitution of spiritual light, and imperfection of natural light to guide us to God, which prove that it is vainly supposed that any man, much less every man, either will or can in his meer natural estate, use his natural abilities faithfully and carefully to seek after God.
2. It is supposed, that he that doth thus use his natural abilities, shall receive from God yet further that which shall be of saving import and consequence. For quicker dispatch, I omit the search both into what a man must do, that he may be said to have thus used his natural abilities; and what that is of saving import and consequence which he shall receive, and say that if it were supposed a man did use his natural abilities thus, yet there is no assurance that he shall receive from God that which is of saving consequence, which I prove thus: 1. If those Jewes and Gentiles who have used as well as they could their natural abilities, have not received from God that which is of saving import and consequence, then there is no assurance given of every mans receiving from God that which is of saving import and consequence, who shall faithfully and carefully use his natural abilities of reason and conscience. But the antecedent is true: Therefore also the consequent. The consequence is of it self manifest, and the antecedent is proved by instances. The young man mentioned, Mar. 10. 20. that observed all the Commandments from his youth, insomuch that it is said Christ loved him. Vers. 21. And that he was not far from the kingdome of God. And Israel that followed after the law of righteousness, but attained it not, Rom. 9. 30. used as well as they could their natural abilities, and yet received not that which was of saving 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.