God-Man, Exposition · Verse 5
Verſ. 5. And the Light ſhined in Darkneſs, and the Darkneſs comprehended it not.
We proceed to that which concerneth the Creation of Light of Life,Men in particular, The life was the light of men. That is, as I take it, The Life which was originally in the Eternall Word, and conveyed to the creature, according to their ſeverall ranks and degrees, was a life of Vegetation in Plants, and a life of Senſe in Brutes, and a Life and Light of Men. It was ſo in the Angels as well as in Men. But the Evangeliſt, becauſe the Scripture was made for the uſe of Men, and not of Angels, contenteth himſelf onelyonly to mention them; The life was the light of men.
By Light, I am ſoath to underſtand onelyonly Knowledge, as is Knowledge Grace, and Joy.ſome do; or onelyonly Grace, as other ſome: I rather take in both, and add a third thing, which is the reſult of both, namely, Joy. For all theſe three come under the notion of Light. Then make this our Obſervation, That man was created by God at firſt in a ſtate of light: The life was the light of men.
Do but compare this place with that, Joh. 8. 12. for the underſtanding of the phraſe; Then ſpake Jeſus again to them, ſaying, I am the light of the world. He that followeth me ſhall not walk in darkneſſe, but ſhall have the light of life. The light of life, and the life of light, is all one, and both come from Chriſt, without any great difficulty. Next the life, was the light of men, And he ſhall have the life of light, ſaith Chriſt here; but that he ſpeaketh of Converſion. My Text confineth me to what was in the Creation. Chriſt is preſented to us, as the Maker of all things. So then, Man was created by Chriſt at firſt in a ſtate of light; that is, in a ſtate of Knowledge, of Holineſſe, and of Joy; for theſe three things come under the notion of Light in the Scripture.
Firſt, Knowledge. See in that 2 Cor. 4. 6. God, who 1. Man created in the light of knowledge.commanded the light to ſhine out of darkneſſe, hath ſhined in our hearts, to give the light of the knowledge of the glory of God, in the face of Jeſus Chriſt. This light of knowledge was eminently in Man, at his firſt creation. Therefore the light of God is ſaid to ſtand in knowledge; Having put on the new man, which is renewed in knowledge, after the image of him that created him. And whereas there are three ſorts of beams of light, by which the underſtanding ſeeth Three ſorts of Beams of Light. Direct. Reflect. Refract.things; and theſe were all eminent in Adam at the firſt Creation. There are Direct beams, and Reflect beams, and Refract beams, ſo they are wont to call them. Thus, a man ſeeth another man, whom he looketh upon face to face, by a direct beam. The ſame man, when he ſeeth his own face in a glaſſe, it is by a reflect beam. Let him look into the water, ſee a ſtaff in the water; that is by a refract beam, becauſe the ſpecies is broken, by reaſon of the thickneſſe of Adam's Knowledge in Perfection.the water, through which he ſeeth. Now, Adam ſaw by all theſe, and, by them, in a way of perfection: He lookt, by a direct beam of light, upon all the creatures; he ſaw the inſide and outſide of them; he knew all their Natures ſo plainly, as that he was able to give them all names, according to their ſeverall kinds. He lookt upon himſelf by a reflect beam of light, he was able to apprehend all his own notions and apprehenſions, and all the duties God required at his hands, and that without any oblivion; which, ſince the Fall, we cannot do. We have power to reflect, indeed, upon our ſelves; but what we do one day, we forget another. But now, with Adam, in this ſtate of light, he could neither forget evill, nor forget good. He could forget no evill, for there was no evill to forget; and he could forget no good, for it had been evill to have forgotten it, for he was without all evill. And then, for a Refract beam of light, he lookt upon God with ſuch a beam, becauſe he ſaw God in them through a thick Medium. He could not ſee God in his Eſſence, but through the Medium of the creature, and through thoſe Revelations, which he was pleaſed to make of himſelf before the Fall. Herein ſtood that light of knowledge, wherewith Adam was at firſt created.
Secondly, Man was created in a ſtate of Light; that is, in 2. Created in a ſtate of Holineſſe.a ſtate of Holineſſe: 1 Joh. 1. 6, 7. If we walk in the light, as he is in the light, we have fellowſhip one with another; that is, in Holineſſe. Ye were ſometimes darkneſſe, but now are ye light in the Lord: that is, holy, and ſanctified perſons. Holineſſe was ſtamped upon Adam there, in an eminent meaſure; it was a deep ſtamp, and a clear one, becauſe the Image of God was not onelyonly in knowledge, as before, but in righteouſneſſe and true holineſſe, Epheſ. 4. 24. inſomuch as there was no irregularity in Adam's ſoul. He was an Inſtrument, new made by the finger of God himſelf, well ſtrung, and well tun'd, not a jarring ſtring in the whole Inſtrument. A Glaſſe filled with pure cryſtall-water, no mudd at the bottom, no defilement in the water, ſtand it never ſo much. His Body was ſubject to his Appetite, his Appetite ſubject to his Will, his Will ſubject to his Reaſon, his Reaſon ſubject to God. One Faculty ſweetly ſubordinate to another, and all to the Divine Majeſty. This I have found, (ſaith Solomon, Eccleſ. 11. ult.) that God made man upright, and that he hath ſought out many inventions. If man would have contented himſelf with that happineſſe, that God made him in at firſt, he might have been happy. He was at firſt created in light of Holineſſe.
Thirdly, Man was created in a ſtate of Light; that is, of 3. Man created in a ſtate of Joy.Joy, which commeth under the notion of Light in Scripture; Heſt. 8. 16. The Jews had light, and gladneſſe, and joy, and honour. Light is ſowen for the righteous, and gladneſſe for the upright in heart, ſaith the Pſalmiſt. There was nothing wanting, to make Adam's condition comfortable to him. For his Body, he had a Paradiſe; all the delights and pleaſures, that are found in all the ſeverall places of the world at this day, put together, they could not make ſuch a Garden as Eden was, nor ſuch a pleaſant place as Paradiſe. For his Soul, he enjoyed the chiefeſt good; the more he knew God, the more God loved him; and the more he loved him, the more he praiſed him; and the more he praiſed him, the more he delighted in him. There was overflowings of joy in Adam's ſoul. Then, in reference to God, and ſo the Creatures; It could not but add exceedingly to the light of joy in Adam's heart, that all the creatures were willingly ſubject to him. God had made him Maſter of them all, and not one of them that refuſed to be ſubject. Indeed, afterwards, ſince the Fall, the creatures became formidable to him. Moſes, when his Rod was turned into a Serpent, he fled from it, and was afraid; but ſo was not Eve, when the Serpent came to her in Paradiſe. The Image of God was ſo perfectly ſtampt upon Adam then, that every creature bare him reverence, and ſtood in awe of the face of Man. And ſo they did to Jeſus Chriſt, in whom the Image of God was fully renewed. That is a paſſage obſervable, though, haply, not much heeded, Mar. 1. 13. it is a clauſe brought in by St. Mark, which the other Evangeliſts (as I think) have not ſpoken of; Chriſt's being in the Wilderneſſe, He was there forty daies tempted of Satan, and was with the wild beaſts of the field. The other tell you of his being tempted, but St. Mark onelyonly putteth in theſe words, And he was with the wild beaſts, which was as great a miracle as any of the other. It was a miracle, that Chriſt faſted forty daies and nights; but it was as great a miracle, that all the beaſts did homage, and gave reverence to him, even as they had done to Adam in Paradiſe. Thus ye have heard, for Explication of this Truth, That Man was created at firſt, by Chriſt, in a ſtate of Light; that is, in a ſtate of Knowledge, of Holineſſe, and of Joy.
Firſt, The Uſe ſhall be generall, to all the ſons and 1 Generall Uſe. To ſeek to Chriſt, to be reſtored to the ſtate of Light.daughters of Adam, that they would ſeek to Chriſt, that they may be reſtored to this ſtate of light. He, who himſelf is the Image of God, the expreſſe Image of his Father's Perſon, Heb. 1. who at firſt made man after that Image of God; He onelyonly it is that can reſtore him. He, from whom life was the light of men, he it is, that muſt give that light of life; and he hath promiſed to give it to ſuch as follow him. Certainly, this is worth the ſeeking after, Joh. 8. 12. I am the light of the world, he that followeth me ſhall not walk in darkneſſe, but ſhall have the light of life. That which we loſt in the firſt Adam, we ſhall have reſtored in the Second; there is no other way to come by it, but this. The Mint, in which Knowledge, Holineſſe, and Joy, are coyned, it goeth in Heaven, and no where elſe: Chriſt is the Maſter of that Mint.
That you may be encouraged to ſeek to Chriſt for this, ſet me tell you, Beloved, That if the Lord Jeſus Chriſt be 1. Sweeter Knowledge by Chriſt, then that we loſt in Adam.pleaſed to renew this Image in you, and reſtore you to this ſtate of light, you ſhall have a ſweeter Knowledge, ye ſhall have a ſurer Holineſſe, and a more laſting Joy, than Adam himſelf had in Paradiſe. The light that the ſecond Adam giveth, is better, in ſome reſpect, than the light which the firſt Adam loſt.
Ye ſhall know that which Adam never knew, the heighth, and depth, and breadth, and length, of the love of God in Chriſt. That which did not come within the compaſſe of Adam's knowledge, to know what belonged to a Redeemer; but that is made known to the Saints, in whom the Image of God is renewed: Epheſ. 3. 17, 18, 19. That Chriſt may dwell in your hearts by faith, that ye being rooted and grounded in love, may be able to comprehend with all Saints, what is the breadth, and length, and depth, and heighth; and to know the love of God which paſſeth knowledge, that ye might be filled with all the fulneſſe of God. Adam knew much of the love of God, as a Creator; but now, we know the love of God as a Redeemer. This muſt needs be a ſweeter knowledge, becauſe this ſecond is a greater love. The miſery of the perſon to whom love is ſhewed, heightneth the love. That which God, in Chriſt, Pitty in miſery heightneth love.ſheweth to man fallen, is love in mercy; love, joyned with mercy, is greater love, therefore the knowledge of this is ſweeter knowledge.
And as ye ſhall have ſweeter Knowledge, ſo ſurer Holineſſe; 2. Surer Holineſſe.I do not ſay, a purer Holineſſe: Adam was more pure in the ſtate of Innocency, than any man on this ſide Heaven; he had no corruptions ſtirring in him. But ſurer Holineſſe. That Holineſſe which Adam had, he was capable of loſing it, and did loſe it. That which Chriſt reſtoreth to them, in whom this Image is renewed, it is not left to their own keeping, He himſelf keepeth it for them, and no man ſhall take them out of his hand, Joh. 10. 28. They ſhall never periſh, neither ſhall any man pluck them out of my hand. As it fareth ſometimes with a man that hath broke his leg or arm, if he light upon a good Chirurgion that ſetteth it well again, the arm or leg is ſtronger, than before the breaking of it; and we ſay, He fell into the hands of a good Chirurgion. So, we were broken in Adam, but we have by Chriſt a ſtronger Holineſſe, than we had at firſt.
And ſo you ſhall have a more laſting Joy, than you could 3. More laſting Joy.have in the firſt Adam: It was a joyfull ſtate, as ye have heard, but how long endured it? The Pſalmiſt ſaith, Sorrow endureth for a night, but joy commeth in the morning. Here, joy endured for the morning, and ſorrow came at evening. Some think, Adam did not ſtand in his integrity a whole night; ſure, he did not ſtand long, but loſt his joy preſently. That joy which is given, to whom this Image is renewed, is ſuch, as no man or devill can take from them: Joh. 16. 22. You all ſhall rejoyce, and your joy ſhall no man t…e from you. Bernard ſaith, Gaudium …it in fine, ſed Gaudium ſine fine. It ſhall be joy in the end, but it ſhall be a joy without end; which Adam's was not. This is the Generall Uſe.
There is another more Particular, that is to ſuch, as are Particular Uſereſtored to this Image of God, and a new ſtate of life, from which Adam ſell, that they might walk as children of the light. How is that? The Exhortation ye have, Epheſ. 5. 8. Ye were ſometimes darkneſſe, but now are ye light in the Lord; Walk as children of the light. That is, Walk knowingly, walk piouſly, walk cheerfully; for light includeth all theſe three.
Hath Chriſt reſtored you to what ye fell from?
Firſt then, Walk knowingly, have a care to ſee your way 1. Walk Knowingly.before you; whatſoever ye do, it upon warrantable and good grounds; take up no Opinion upon truſt, follow no Principles, without a warrant from the Scripture: He that walketh in darkneſſe, faith Chriſt, Joh, 12. 35. knoweth not whither he goeth. And ſo, Prov. 4. 19. The way of the wicked is as darkneſſe, they know not at what they ſtumble. So long as a man is in the dark, he knoweth not whither he goeth, nor at what he ſtumbleth; he reeleth ſometimes this way, and ſometimes that way, runneth his head againſt a poſt, or falleth into a ditch, into this error, or that. He ſtumbleth now upon a mad Principle, and then upon a bad Principle, becauſe he knoweth not whither he goeth. In the dark there is no diſcerning of colours, all things are alike fair. So it is with men in the ſtate of unregeneracy; there is no difference between civility and grace, between formality and truth, between faith and fancy. He that will walk as a child of light, muſt diſcern of things that differ; for, It is light that maketh manifeſt:
Secondly, As he muſt walk knowingly, ſo Piouſly: Put on (ſaith the Apoſtle) the armour of light, and let us walk 2. Walk Piouſly.honeſtly as in the day, Rom. 13. 13. Would you know how? Caſt your eyes upon Epheſ. 5. 8, 9, 10. Walk as children of light. For the fruit of the Spirit is in all goodneſſe, and righteouſneſſe, and truth; proving what is acceptable to the Lord. This place ſheweth you, that the light of holineſſe, which is in the ſouls of the Saints, it is a Prolificall Light, which bringeth ſorth fruit: Walk as children of the light. For the fruit of the Spirit is in all goodneſſe, and righteouſneſſe, and truth. It is the light of the Sun that begeteth creatures, which the light of a Candle doth not. Many Creatures have no other father, but the Light, as Philoſophers ſay, Putredo mater, Sol pater; Putridity is the mother, and the heat of the Sun, that is the father of them. So it is with all inferiour Lights, they are like the light of a Candle; the naturall light of Reaſon, and the utmoſt improvement of naturall abilities; this light, make the beſt of it, till it come to be ſupernaturall, and to have infuſion from Chriſt, it hath no quickning power in it, it will not reform a man's life, it begets no work truly good. Whereas the light of Holineſſe, like the light of the Sun, it ingenders, and bringeth forth good works: The fruit of the Spirit is in all goodneſſe.
Then there will be a proving of what is acceptable to the will of God. Men will not go blind-fold to work, but will prove what is acceptable. The word in the Originall is, foreign, which is a Metaphor taken from Goldſmiths, that prove their Mettle by the Touchſtone, not by the colour onelyonly, or tinnitu, by the jingling of the Mettle onelyonly; but bring it to the Teſt: if it will not bear that, they diſallow it. Many things have a fair colour to the eye, that ſeem good and beautifull, fit to be practiſed by a Chriſtian; and ſome things that ſound well to the ear, as of good report in the world: but here is not enough, bring them to the Teſt; believe neither colour nor ſound, if they will not bear the touchſtone of the Word; A man that walketh holily will endure the proof it.
Thirdly, He that walketh as a child of light, muſt walk Cheerfully, for there is a light of Joy too. Such a phraſe ye 3. Walk Cheerfully.have in the Pſalms, Bleſſed is the man that heareth the joyfull ſound, they ſhall walk in the light of thy countenance. Here is now one walking as a child of light, that walketh in the light of God's countenance cheerfully and joyfully. Serve the Lord with gladneſs, and come into his preſence with ſinging, Pſal. 100. 2. This is acceptable to God, and creditable to Religion. God liketh it well, that his ſervants ſhould walk in the light of his countenance joyfully. The Apoſtle telleth you, this is acceptable to God, Rom. 14. 17, 18. The kingdom of God ſtandeth not in meat and drink; but in righteouſneſſe, and peace, and joy in the holy Ghoſt. He that in theſe things ſerveth Chriſt, is acceptable to God, and approved of men. This is one of the things wherein we muſt ſerve Chriſt; joyfully, in the holy Ghoſt. Chriſt doth not like to be ſerved uncheerfully. They that make conſcience of ſerving Chriſt in righteouſneſſe, and of ſerving Chriſt in peace, dare not be the Authors of diviſion. Why do not people make conſcience of ſerving Chriſt, in joy too? He that in theſe things, namely, in righteouſneſſe, and peace, and joy, ſerveth Chriſt, is acceptable to God, and approved of men. The Saints of God like it well, when they ſee men go chearfully on in the way to heaven; otherwiſe, they bring a bad report upon the good Land, and make men to ſuſpect, that the ſervice of Chriſt is not ſo acceptable, when men walk ſo droopingly, that ſtand in relation to him. You know what Jezabel ſaid to Ahab, who had a mind to Naboth's Vineyard; and becauſe he could not compaſſe it, he walked droopingly. She came to him, and ſaid, Why is thy ſpirit ſo ſad? Doſt thou now govern the 1 King. 21. 6.Kingdom of Iſrael, and be ſo ſad? Implying, how ill it became a King, that hath the world at will, to walk droopingly and uncheerfully. Every one in whom this Image is renewed, is made a King; Chriſt hath made him a King to God, and his Father. What! a King, and droop! One that hath ſuch a nearneſſe, and ſo near a relation to God, and yet ſo full of diſcontent! Let me yet ſay to every child of God, as the Apoſtle, Phil. 5. 4. Rejoyce in the Lord alwaies: and again I ſay, Rejoyce. So I have now done with that Verſe, In him was life, and the life was the light of men.
Verſ. 5. And the light ſhined in darkneſs, and the darkneſs comprehended it not.
Ye have heard in what eſtate man was created, it was in a ſtate of Light; and the next news ye hear is of Darkneſſe, The light ſhined in darkneſſe, and the darkneſſe comprehended it not.
Firſt, here we find man fallen, and Chriſt's demeanour towards him in that eſtate.
Secondly, his inability to receive that light, which Chriſt ſhed abroad.
Thirdly, Here is a ſuppoſition of the Fall, intimated by that word, Darkneſs.
Fourthly, Here is a declaration, what Chriſt did to man thus fallen; He ſtill ſendeth forth light, The light ſhined in darkneſſe.
And fifthly, Here is a manifeſtation of man's carriage towards Chriſt, in reference to this communication of his, And the darkneſſe comprehended it not.
The firſt thing to be obſerved from hence, is, That Man, Obſerv. 1 by his fall from the ſtate of light, became dark, yea, darkneſs it ſelf.
The ſecond Obſervation is, That light from Chriſt hath Obſerv. 2 continued to ſhine, ever ſince the Fall. The light ſhineth in darkneſs. It is ſomething emphatically uttered; for it is not in the Praeter perfect Tenſe, as before; it is not, The light ſhined in darkneſſe, or, hath ſhined: but it is, The light ſhineth, foreign; to ſhew, that the light continueth to ſhine. There is no time ſince the Fall, wherein it could be ſaid, The light ſhined not. This was alwaies an approved Propoſition, ever ſince man became darke: The light ſhineth in darkneſſe.
Thirdly, We muſt imagine, That it is naturall to man, Obſerv. 3 ſince the Fall, not to comprehend the light of Chriſt. The light ſhineth in darkneſs, and the darkneſs comprehendeth it not.
Here ye have a ſuppoſall of Man's Fall, and a declaration, both of man's carriage towards him, and of his carriage towards Chriſt ſince the Fall. I ſhall but touch upon the firſt, which is this.
Firſt, That Man fell from a ſtate of light, and became dark, yea, darkneſſe it ſelf. Light was the life of men, by Creation, and ſince, the light ſhineth in darkneſſe.
By darkneſs, underſtand the perſons of unregenerate men; all the world, before the Lord Jeſus Chriſt enlightneth them ſavingly, with the light of life, come under this notion of darkneſſe. Therefore Satan, who is elſwhere called, The prince of the world, is ſaid to be the ruler of the darkneſs of this world; that is, of unregenerate men, Epheſ. 6. 12. Epheſ. 5. 6. Ye were ſometimes dark, but now are ye light in the Lord; therefore ye were ſometimes unregenerate, but now ye are ſanctified. Ye were ſometimes dark. That which predominateth, uſeth to give the denomination: that is the reaſon, why the naturall man is called darkneſs in the abſtract, becauſe darkneſſe hath a predominancy in their minds. As, when a man is extreamly vitious, we call ſuch a man, Vice: Non eſt invidioſus, ſed invidia; He is not envious, but envy and malice it ſelf. Non eſt vitioſus, ſed vitium; He is not vitious, but vice it ſelf. The Papiſts call the Pope, of Holy His Holineſs, in the abſtract, becauſe they would have the world to believe him to be exceeding holy. Dark, in the abſtract, is exceeding darkneſs, in regard of the dominion of a threefold darkneſſe: the darkneſſe of Ignorance, oppoſed to the light of Knowledge; the darkneſſe of Sinfulneſs, oppoſed to the light of Holineſs; the darkneſſe of Miſery, oppoſed to the light of Joy. This three-fold darkneſſe accompanieth the ſtate of nature, even in all men, as long as they continue in it.
Firſt therefore, that of Ignorance, Epheſ. 4. 18. Having the underſtanding darkened, being alienated from the life of 1. A darkneſs of Ignorance.God, through the ignorance that is in them, becauſe of the blindneſs of their hearts. Some naturall men may have a deep reach in the things of the world, but there is a darkneſſe upon the face of the deep, a ſpirituall darkneſſe upon the deepeſt wits of naturall men; ſomething they know, but nothing as they ought to know, as the Apoſtle ſaith, 1 Cor. 8. 2. If any man thinketh he knoweth any thing, he knoweth nothing yet as he ought to know. They may perhaps know, that God is a Spirit, but as long as they do not worſhip him in ſpirit, they know him not as they ought to know him.
Secondly, A darkneſſe of Sinfulneſs lyeth upon them: 2. A darkneſs of Sinfulneſſe.1 Joh. 1. 6. If we ſay that we have fellowſhip with him, and walk in darkneſs, (that is, in ſin) we lie, and do not the truth. He that hateth his brother is in darkneſs, which is an expreſſion in that Epiſtle. How eaſily are men cheated in the dark, having bad wares put into their hands? They vent falſities inſtead of truths, they vent formalities inſtead of holineſſe, they put off any thing to men in the dark. So, the deceitfulneſſe of ſin comes to rule over them, becauſe they are in a ſtate of darkneſſe.
Thirdly, Darkneſſe of Miſery; ye ſhall find that called 3. A darkneſs of Miſery.darkneſſe, in Lament. 3. 1, 2. I am the man that have ſeen affliction, by the rod of his wrath; he hath put me into darkneſſe, but not into light. Darkneſſe there, is miſry. Such is the condition of all naturall men, though all be not alike ſenſible of it. Adam▪ no doubt, was exceeding apprehenſive, after his Foelicem fuiſſe meminiſſe miſerum eſt.fall, of the change of his condition; but his poſterity are not ſo. It is in this caſe, as it fareth with a Nobleman, puniſhed with baniſhment into a forrain country, and there forced to live in a mean condition; he himſelf will be exceeding ſenſible Simile.of his alteration, from the Court, in which he lived before, to the Cottage, in which he liveth now. But his children, that were born in that condition, would not be ſenſible of the miſery they were in. Adam found what it was, to enjoy communion with God in Paradiſe, and what it was to be in a ſtate of life; therefore his fall went to his heart. But we, that are born in a ſtate of miſery, are not ſenſible of it, becauſe we know no better. Enough hath been ſaid, to cauſe every one to make haſte out of the ſtate of Nature, becauſe it is a ſtate of darkneſs. How formidable is darkneſſe? It is ſaid of Abraham, there fell upon him the horrour of a great darkneſſe, Gen. 15. 12. Lo, a horrour of great darkneſs fell upon him. Darkneſſe uſeth to be accompanied with horrour. And ſo it is with Nature; and yet this darkneſſe of nature is not formidable. How miſerable would men be, if they knew their condition? how much more miſerable, becauſe they do not know it? That in Egypt was palpable darkneſſe, which might be felt; here is that which aggravateth this darkneſſe, it keepeth it ſelf from being felt; men feel not their ignorance, and ſinfulneſs, and miſery. Ye know the ſtory of Jeremiah, when he was in the dark dungeon, and his feet ſtuck faſt in the mire; Ebedmeleck letteth down cords to draw him up: Jer. 38. 11, 12.What a mad-man had he been, if he would not have faſtned the cords under his arm-holes, and ſuffered himſelf to be drawn up. Yet, ſo are the moſt in the world; the Miniſters of the Goſpell find them dark and filthy, in a darkneſſe of ignorance, and mire of luſt: Now God, by the Miniſtry of his Word, letteth down cords of love, to draw them up; ſo ſenſleſſe are men, as to refuſe theſe offers, and there to lie and die, before they will come to Chriſt, that they might be ſaved. This being ſuppoſed, I paſſe that, and go to the ſecond thing.
The Light ſhineth in Darkneſs.
Shineth, in the Preſent Tenſe, becauſe there was no moment Obſerv. 2 of time, wherein this was not true, The light ſhineth. The Point then is this, That light from Chriſt hath continued to ſhine in all ages, ſince the Fall. Look, as there are for the body two great Luminaries, which God hath made, The Sun to rule by day, and the Moon to rule by night; ſo are theſe two Luminaries for the ſoul, the Sun, and the Moon; the Works of God, and the Word of God: Chriſt, by the light of theſe, hath ſhined in all Ages, ſince the fall of Adam.
Firſt, He ſhineth in the works of Creation and Providence, 1. Chriſt ſhineth in the works of Creation and Providence.and therefore theſe works are ſaid to witneſſe for God, Act. 14. 17. Notwithſtanding, he left not himſelf without witneſs, in that he did good, and gave us rain from heaven, and fruitfull ſeaſons, filling our hearts with food and gladneſs. The heavens have declared the glory of God, ever ſince they were made, and the firmaments have ſhewed his handyworks. The beauty and bigneſſe of thoſe vaſt Bodies, ſhew to the world, that none but the hand of a God could make them. Every creature is a kind of Profeſſor, that readeth man a Lecture concerning God, of his Wiſdom, and Power, and Goodneſſe. Man is the Maſter of all the creatures, and yet man is become a Scholar to all the creatures; the Serpent may Matth. 10. 16.teach him wiſdom, and the Dove innocency; and the Ant induſtry, Go to the Ant, thou ſluggard, Prov. 6.
There is a light beſides this, that ſhineth from Chriſt in 2. Chriſt ſhineth in his Word.the Word; that is called his Teſtimonie, as the former is called his Witneſs, 1 Cor, 2. 1. I, brethren, when I came to you, came not with excellency of ſpeech, and wiſdom, declaring to you the Teſtimonie of God; that is, the Word of God, becauſe that teſtifieth what God is, and what he hath done, and what he requireth. It is true, there was not alwaies a written Word ſince the Fall, but a Word there was. God revealed his Will by Viſions, and Dreams, and other Intimations, in a way of Revelation to Adam, and ſo to Noah, and to Abraham, and to the reſt of the Patriarks. It was a Word unwritten till Moſes his time. And then, as at The Word not written till Moſes his timethe Creation, Light was the firſt thing that was made, and yet ye read of no Sun till the third day. But all the light which was ſcattered throughout all the great frame of the Univerſe, upon the third day, was gathered together, and united in the body of the Sun. So here, Truths were ſcattered before, now a little and then a little, by Dreams, and Revelations, and Viſions; but in Moſes his time, all the Truths that had formerly been revealed this way, God gathered together, and united them in a written Word; then began the Scripture, and from that time forward it hath been enlarged. After Moſes, came the Prophets; after them, the Evangeliſts and Apoſtles. So as this Age enjoyes the benefit of all the light, that former times have had. Thus you ſee it is made good, that a light from Chriſt hath continued to ſhine in all Ages, ever ſince the Fall. This letteth us ſee, that ignorant perſons, in all Ages, have been inexcuſable; they cannot ſay, but that God ſent them light, more or leſſe. Rom. 1. 20. The inviſible things of him, from the creation of the world, are clearly ſeen, being underſtood by the things that are made, even his eternall Power and Godhead; ſo that they are without excuſe. No age can plead any thing for it ſelf, by way of excuſe, if it looketh not after God; and this age leaſt of all; for Chriſt, who hath continued to ſhine in all ages, ſhineth out moſt gloriouſly now. They had but, as it were, the Star-light before Moſes; afterwards (I will take in all that under Moſes too) it was but a Star-light in compariſon. In John the Baptiſt's time, they had, as it were, the light of the morning peeping out; he was the Lucifer, the Morningſtar, that came before the Day. Then came the Day-ſpring from on high to viſit us, the Lord Jeſus Chriſt himſelf, in the Miniſtry of the Goſpell, he being both the Subject and Chriſt both the Subject and the Preacher of the Goſpell.the Preacher of the Goſpell. Then, the Sun aroſe, and ſo the light ſhined more and more to the perfect day. He ſent forth his Apoſtles, and endowed them with infallibility of ſpirit, And the holy men writ, as being moved by the Spirit of God. So as in the ages ſince, God hath been pleaſed to make good that, which was Prophecied of old, by Iſaiah firſt, and afterwards by Habbakuk, The time ſhall come, when the earth ſhall be filled with the knowledge of the Lord, even as the waters cover the ſea, Iſa. 11. 9. Former times had but poor Ebb-tydes, in compariſon; there are now Spring-tydes ſince the comming of Chriſt into the world. The earth is full of the knowledge of the Lord, as the waters cover the ſea.
You may ſee, if you will, a little, by what degrees Light came in: Heb. 1. 1. God revealed himſelf foreign God revealed by degrees.foreign, in ſeverall waies, and at ſeverall times: foreign, by piece-meals, in many parts, which the word implyeth.
As for inſtance, He firſt made known to Adam, that he would ſend Mankind a Mediator, that ſhould be born of a A little light revealed to Adam,Woman; there is the light with him, The Seed of the Woman ſhall break the Serpent's head. And that manifeſtation goes no further. After, commeth a further light, that is to Abraham, a little more to Abraham,where he telleth him, In thy ſeed ſhall all the nations of the world be bleſsed. And to him is given Circumciſion, as a ſeal of this covenant of Grace. A further light came in more to Jacob,Jacob's time, and diſcovered the time when Shiloe ſhould come into the world, Gen. 49. 10. After him, the Propheticall Office of Chriſt is revealed to Moſes, A Prophet like more to Moſes,to me will God raiſe up to you, of your brethren, him ſhall ye hear, Deut. 18. 18. Then commeth in another Sacrament, and more afterwards to the Jews.the Paſſeover, and all the Ceremoniall Law, which was the Jews Goſpell; every thing there pointed at Chriſt. Afterwards clearer manifeſtation ſtill: Iſaiah telleth you, what kind of Mediator he ſhall be, not deſcended of a pompous A clearer light to Iſaiah,way, but as a man of ſorrow. He telleth you of whom he ſhall be born, A Virgin ſhall conceive and bear a Son. Micah more to Micha.telleth you the very place where he ſhall be born, Thou Bethlehem, out of thee ſhall come forth to me, him, that ſhall be the Ruler in Iſrael, Mich. 5. 2. And ſo by degrees light came in. How much is this Age of the world bound to God, We, under the Goſpell, have all the light of former Ages.for the enjoyment of all the light of former Ages; ſo as if ſtill we are ignorant of Chriſt, we are of all men moſt inexcuſable. It was but a little that our fore-fathers enjoyed, in compariſon. Look but back a few years to Henry the Eighth's time, and to Queen Mary's daies; the Proteſtants then had but little light, in compariſon of what they have now.
As it is in Reaſon, our Reaſon ſhould anſwer our Light; ſo it is in Nature, when the Sun appeareth at noon-day, then it is hotteſt. Naturaliſts ſay, Calor & Lux concreſcunt, Light and heat encreaſe together. But alas, notwithſtanding the light in our heads, what a coldneſſe is there in the moſt of our affections? Let me ſay this to you, Our fathers, in thoſe daies, they walked to Heaven, as it were, by Candlelight: But Oh! if we ſhall now poſt to Hell by day-light, What will become of us? how inexcuſable will our guilt, and inſupportable will our condition be? I have done with the ſecond Obſervation, The light ſhineth in darkneſs. It followeth,
The Darkneſs comprehended it not.
The Point from hence is this, That it is naturall to man, Obſerv. 3 ſince the Fall, not to comprehend the light of Chriſt. The Apoſtle ſpeaketh in plain tearms, 1 Cor. 2. 14. The naturall man perceiveth not the things of the Spirit of God, for they are fooliſhneſs to him; neither can he know them, becauſe they are ſpiritually diſcerned. It is not with this Metaphoricall light; as it is with the Naturall; the naturall light ſcattereth the darkneſſe where it commeth: Let the Sun ariſe, Darkneſſe giveth way. But here, the Metaphoricall darkneſſe will not give way; that reſiſteth the light when it commeth, and prevaileth againſt it. Thus, in St. John's language, It comprehendeth it not. Job 24. 13. Theſe are they that abhor the light, they know not the wayes thereof, nor abide in the paths thereof. They are of thoſe that rebell againſt the light. For the light that ſhineth in the works of God, darkneſſe comprehendeth Light ſhining in the Works of God.it not. God hath gloriouſly appeared in the works of Creation, but with what iſſue? 1 Cor. 1. 21. Seeing the world by wiſdom knew not God, in the wiſdom of God, it pleaſed God, by the fooliſhneſs of preaching, to ſave them that believe.
There was a great deal of wiſdom appeared in the works of Creation, In wiſdom haſt thou made them all, ſaith the Pſalmiſt, of the works of God; and yet the world by wiſdom knew not God. All that appeared of God by the creatures, could not bring man to a taking knowledge of him. Therefore you ſee, God is put upon another way of ſaving man, (viz.) The fooliſhneſs of Preaching, as this place telleth you. Something men did apprehend of this light, but they comprehended it not fully: The light ſhineth in darkneſs, but the darkneſs comprehendeth it not.
Again, This light ſhineth in another light, a better and higher light, The light of the Word. How ſpeedeth that? Light ſhining in the Word of God.Why, darkneſſe comprehendeth not that neither. See what the Prophet Hoſea ſaith of the Law, Hoſ. 8. 12. I have written to them the great things of thy Law, but they were counted as a ſtrange thing. If a Maſter ſhall deliver his will to his Servant, he expecteth obedience if he do but ſpeak the word; but if he ſhould give the ſervant his mind in writing, then he taketh it extreamly ill, if the errand be not done, the ſervant's neglect is inexcuſable. God hath not onelyonly declared his will, manifeſted his Law, but written his Laws; and they were counted as a ſtrange thing, people regard them no more, than if they were things that nothing concerned them, ſtrange things, which they had nothing to do withall.
It may be, the Goſpell had better entertainment, ſurely It deſerved better: Why, no; Darkneſſe comprehended not the light of the Goſpell neither: Rom. 10. 16. They have not all obeyed the Goſpell, for Iſaiah ſaith, Lord, who hath believed Iſa. 53. 1.our report? Iſaiah complaineth, Paul complaineth, both in the ſame words, Who hath believed our report, or to whom is the arm of the Lord revealed? Not, but that ſome did entertain the Goſpell in all ages; but that doth not invalidate the truth of the Point, becauſe it was not by Nature that they did it, but by an over-powering work of Grace. The darkneſſe is ſaid, not to comprehend it, becauſe there were very few in all ages that entertained the Goſpell, in compariſon of them that refuſed it. It is ſaid by John, What he hath ſeen and heard, that he teſtifieth, and no man received his teſtimony. None? Yes, ſome received his teſtimony; the Apoſtles, and the Virgin Mary, in thoſe daies received it; yet it is ſaid, No man received it: that is, few, or none, in compariſon. Thus, in all ages, though the light did ſhine in darkneſſe, yet the darkneſs comprehended it not. If ſo, let not Miniſters be diſcouraged to find it ſo at this day, It is bred in the bone, and it will never out of the fleſh. It is naturall with man ſo to do, not to comprehend the light, though it ſhine upon him never ſo clearly. If Iſaiah complaineth, and Paul complaineth, Who hath believed our report? what wonder is it, if Miniſters have the like occaſion to complain now adaies? Are they more Evangelicall Preachers than Iſaiah? and more wiſe than Paul? Nay, did not Chriſt himſelf complain, I have ſpent my ſtrength in vain? they are his words, Iſa. 49. 4. Yet, if any ſuch be here, let me ſpeak to them for encouragement, If thou art a Miniſter of Chriſt, imitate Chriſt, continue to let thy light ſhine, though the darkneſſe comprehend it not; ſo did Chriſt. As a late faithfull Miniſter ſaid, If men repent not Miniſters muſt preach, though the people do not repent.upon my Preaching, however, it ſhall not repent me that I have preached to them: though my Doctrin be not a ſweet ſavour of life to them, I my ſelf ſhall be a ſweet ſavour to God, even in their damnation. I have done with this Verſe, and paſſe to the next that followeth.