God-Man, Exposition · Verse 8,9
Verſ. 8. He was not that Light, but was ſent to bear witneſs of that Light.
Verſ. 9. That was the true Light, which lighteth every man that commeth into the world.
Let us conſider what is ſaid of this eighth Verſe, He was ſent to bear witneſſe to that light. Amongſt other diverſe The end of Repetition in Scripture.ends of Repetition in Scripture, this is one, to ſet on a commendation: Exod. 6. 26, 27. Theſe are that Moſes and Aaron, to whom the Lord ſaid, Bring up the children of Iſrael from the land of Egypt. Theſe are they that ſpake to Pharoah King of Egypt. Theſe are that Moſes and Aaron. Here is thrice, Theſe are they, theſe are that Moſes and Aaron. The Repetition heightneth the Commendations. So, The ſame came to bear witneſſe of that light. And, Was ſent to bear witneſſe of the light. To teach us this, That to bear witneſſe of the light, and to teſtifie of Chriſt, is a moſt Obſerv. honourable employment. Of all that are born of a woman, as our Saviour telleth us, there was none greater than John; excepting Chriſt, who had not a naturall generation; Matth. 11. 11. Verily I ſay unto you, Amongſt them that are born of a woman, there hath not riſen a greater than John the Baptiſt. This great John, the firſt.
What is his Employment? Certainly, ſo honourable a Perſon, muſt be called to ſome honourable ſervice. It is, The employment of the Miniſters of the Goſpel is an honourable employment. Luk 2. 11. Mar. 16. 6.To bear witneſſe to the light, than which, no ſervice is more honourable: It is that, which Angels have not diſdained; They, ye know, bare witneſſe to Chriſt's Incarnation; they tell the ſhepheards, That to them is born in the City of Bethlehem, a Saviour, which is Chriſt the Lord. And then they bore witneſs of his Reſurrection, to women at the Sepulcher. God the Father, and the holy Ghoſt, thought it no diſparagement to them, to bear witneſſe to Chriſt; God the Father at his Birth, This is my beloved Son, in whom I am well Matth. 3. 17. Matth. 17. 5.pleaſed; and at his Transfiguration in the Mount. And it is the great work of the holy Ghoſt, in all his negotiations to the ſons of men, to teſtifie of Chriſt: Joh. 15. 26. When the Comforter ſhall come, whom I will ſend to you from the Father, even the Spirit of truth; he ſhall teſtifie of me. There is his work. I will not inſiſt long upon this. Let us learn onelyonly from hence, every one in his and her place, to bear witneſſe to Chriſt; Miniſters by preaching Chriſt, as Paul did, who deſired to know nothing amongſt his people, but Chriſt, and him crucified; therefore he is called a Choſen veſſell, Paul is. But to what end? Act. 9. 15. The Lord ſaid to him, Go thy way, for he is a choſen veſſell to me, to bear my name before the Gentiles, and Kings, and children of Iſrael. Here is the Miniſter's work, to bear Chriſt's name before the people, like thoſe Pitchers of Gideon, Judg. 7. earthen pitchers indeed, and ſo earthen veſſells, as Paul calleth them; but they have a Lamp in them, and are choſen veſſells to bear the name of Chriſt, to witneſs to this truth. And ſo, Believers, in their conference, ſhould bear witneſs to Chriſt, by telling one another, what great things he hath done for their ſouls; diſcourſing of him, as the Diſciples in the way to Emmans, their talk was of Chriſt. As people, when they come from Market, they tell of their penny-worths. When people How to bear witneſſe to Chriſt.come from Sermons, they ſpeak what they have heard, and what a good bargain Chriſt is. All, of all ſorts, are called to witneſs for Chriſt, by their living; and if they be called to it by their dying, living to him, dying for him; there is witneſs born to Chriſt both theſe waies. All are not, indeed, called to Martyrdom, and ſo to teſtifie of Chriſt by their death; but all are called to Teſtifie of Chriſt by their Life. As ye read of ſome that profeſſed God in their works, ſo ſome confeſſe Chriſt in their lives, thoſe that ſhew forth the grace of Chriſt, as Peter ſpeaketh, who are called out of darkneſſe, into his marvellous Light. Thoſe that can carry themſelves meekly towards the malitious, and humbly towards the proud, they may hereby, by their Carriage, bear witneſſe to that meekneſſe, and humility, which they receive from Chriſt, as the head and fountain of it. Whoſoever hath received Chriſt Jeſus the Lord truly, he will walk in him; not onelyonly talk of him, but confeſſe him, not only with his mouth, but his life. Here is a way of witneſſing to him! That ye may be incouraged to witneſſe for Chriſt, take two Conſiderations.
Firſt, If we do not witneſſe for Chriſt now, Chriſt will one day witneſſe againſt us, Mal. 3. 5. I will come neer to you in judgment, and I will be a ſwift witneſſe againſt ſuch and ſuch ſinners, as he there mentioneth. Chriſt himſelf will be a witneſſe againſt us, if we be not witneſſes for him, and a ſwift witneſſe too. And now beloved, Conſider with your ſelves, what aſtoniſhment ſeized upon the ſouls of Joſeph's brethren, as ſoon as he ſtept up to witneſſe againſt them, and ſaid, I am Joſeph, whom ye ſold into Egypt. And yet he did this meerly to inform them, and not to affright Gen. 45. 3.them. Who can tell the horrour, and amazement, which will fall upon the ſouls of men, when Chriſt will, at the laſt day, ſay, I am Jeſus, whom ye Crucified, and whom ye refuſed to believe, and whoſe Word, and Goſpell, ye have trampled under your feet.
Secondly, Conſider, That if we do witneſſe for Chriſt, we ſhall have Three, witneſſing for us; in whoſe Teſtimony we ſhall receive aboundance of Comfort.
Firſt, We ſhall have a witneſſe without us, and a witneſſe within us, and a witneſſe above us. Without us; That is the Teſtimony of men, that fear God. If we witneſſe for Chriſt, They will witneſſe for us, even the Conſciences of wicked men will be inforced many times to witneſſe for us, when their words witneſſe againſt us. But though they ſhould not, yet by faith the Elders obtained a good report, Hebr. 11. 2. The Saints will have a good report amongſt them that are Saints, like themſelves. Jonathan will witneſſe for David, though he incurre Saul's diſpleaſure for ſo doing.
Secondly, We ſhall have a witneſſe within us. That, is the Teſtimony of our Conſciences. Though there ſhould be ſtorms without, yet there will be a calme within. And it is the wind within that maketh the Earth-quake. And the wind within, that maketh the ſoul to quake. Conſcience is a witneſſe within us.
Thirdly, God is greater then our hearts. He is a witneſſe for us: ſo ſaith Job, Job 16. My witneſſe is in Heaven, and my Record is on high. Though men upon earth ſhould witneſſe againſt him, and though he ſhould not at all times have the peace of his Conſcience, ſpeaking good things for him, yet he hath a witneſſe above all, His witneſſe is in Heaven, and his Record on high. As Auguſtine ſaith, Deus major Conſcientia; & pro noſtra Conſcientia teſtatur. That is one end, why God will have men witneſſe for him, becauſe he might have occaſion to witneſſe for them, if time ſerve; what a comfort is here to have him witneſſe for us, who is our Judge, whoſe ſentence will never Certainly go againſt his Teſtimony. I have done with that, and proceed now to another argument, which the Evangeliſt uſeth to prove, That Chriſt is the Fountain of Light, namely, from the effect of Illumination, generall Illumination.
Verſ. 9. That was the true Light, which lighteth every man that cometh into the World.
Here is both the Agent, the Act, and the Subject. The Agent, Chriſt, under the name of true Light. The Act, Lightning. The Subject, Every man that cometh into the World.
That was the true Light. Light ye know was the firſt diſtinct Creature that God made. And as it was the firſt, ſo it is the moſt Excellent of the viſible Creatures, and putteth an excellency into other things. What is it that maketh pretious ſtones and Jewells, of ſo much value; but becauſe Chriſt the true light.they are ſo light-ſome, above other things? The Sun, Moon, and Stars, differ one from another in glory, but all are glorious, becauſe all Lightſome. Therefore light is fit to ſet forth Chriſt by, who is Excellently ſuper-Eminent. He delighteth to compare himſelf to ſuch things, as, to the Sun, to the bright Morning-ſtar, to pretious ſtones; and is often called the Light, in ſcripture. Only in this place, there is an Epithite given to the Light, That is, The true Light, foreign. The true Light, in four reſpects.
Firſt, becauſe Undeceiving
Light.
Secondly, becauſe Reall
Thirdly, becauſe Underived
Fourthly, becauſe Supereminent
Firſt, The true light, becauſe undeceiving, in oppoſition 1. The undeceiving Light, in oppoſition to falſe light.to falſe, and deceitfull. In that ſenſe, ye find the word uſed by Joſeph's brethren, when they came into Egypt, and were taken for ſpies, Gen. 42. 11. Joſeph had ſaid, ye are ſpies; to ſee the nakedneſſe of the Land, ye are come. No, ſay they, we are all one Man's ſons, we are true men, thy ſervants are no ſpies. True, in oppoſition to deceitfull. So Chriſt is called the true light, in oppoſition, to all the falſe lights of the Gentiles. They had their Idols, and Balaams. And ſo all naturall men to this day have their Lights, but they be falſe ones. The naturall man's light is, the Ignis fatuus. It is lightſome indeed, but he that followeth the light of it, is lead into ditches, and boggs, ſuch is falſe light which the Creatures afford, it leadeth to ſorrow. Man may hope for cheering, but he ſhall lye down in ſorrow for all that, Iſaiah 5. ult. Behold all ye, that kindle a fire, and compaſſe your ſelves about with ſparks, walk in the light of your fire, but ye ſhall lye down in ſorrow, becauſe theſe are deceitfull lights. But Chriſt is the true Light, becauſe, whoſoever followeth him, is lead to everlaſting happineſſe, 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.
Secondly, True light, becauſe a Reall light. True in 2. Reall, in oppoſition to Ceremoniall types, and ſhadowes.oppoſition to Ceremoniall types, and ſhadowes; As, true, that is, undeceiving, in oppoſition to the falſe light of the Gentiles: So, true, that is, reall, in oppoſition to the Ceremonies of the Jews. So it is oppoſed to Ceremonies, 1 Joh. 17. The law came by Moſes, grace and truth by Jeſus Chriſt. Where it is commonly thought, that Grace is oppoſed to the Morall Law, and Truth to the Ceremoniall. The Jews had their light; much light ſhined in Ceremonies and Types of old. But Chriſt was the true light, becauſe he was the Subſtance of all theſe, Col. 2. 17. which are all ſhadows of things to come, but the body is Chriſt.
Thirdly, The true light, becauſe underived. True is 3. Underived, in oppoſition to borrowed, &c.ſometimes oppoſed to Borrowed, Communicated, Participated from another. Thus, Chriſt is called, The true God; and ſo God. The true God, in oppoſition, not onelyonly to Idols, that have no Deity in them; but to Magiſtrates, who are called gods, by derivation of their Authority from another. 1 Joh 5. 20. We know that the Son of God is come, and hath given us underſtanding, that we may know him that is true; and we are in him that is true, even in his Son Jeſus Chriſt. This is the true God; but Magiſtrates, they are gods, but gods by derivation, and ſo not true gods. But Jeſus Chriſt is the true light in this reſpect, becauſe he borroweth not his light. Some of authority, they ſay, are light, Ye are the light of the world, Joh. 5. Epheſ. 5. Ye were darkneſſe, but now are ye light. How? Light in the Lord. Chriſt hath light in him. You are a borrowed light, he is an underived light; and ſo, The true light.
Fourthly, True, becauſe ſuper-eminently true, in oppoſition 4. Super-eminently true, in oppoſition to Common and Ordinaryto ordinary and common. So he ſaith, Joh. 6. 55. My fleſh is meat indeed; it is, foreign, truly meat: and my blood is foreign, truly drink; that is, not ordinary, not common, but ſuper-eminently meat and drink. Joh. 15. 1. I am the true Vine, not an ordinary common Vine, but a ſuper-eminent one, becauſe his Blood is more cheriſhing than Wine. And ſo, The true Light, a ſuper-eminent light, more excellent than the naturall light in many reſpects. If the naturall light be cheering, why, Chriſt is ſo much more; light refreſheth the eye, Chriſt refreſheth the ſoul more abundantly. Doth the naturall light penetrate, and ſearch into the moſt ſecret corners? Chriſt doth more ſearch into the heart and ſpirits of men, to diſcover what is hidden there. The hidden things of darkneſſe are made manifeſt by light. The hidden things of God are manifeſted by Chriſt, even the great myſteries of the Goſpel. Is the light of the Sun able to ſhine upon dunghills, and not receive defilement from them? Chriſt doth ſo much more: He ſearcheth into filthy hearts, and receiveth no defilement from them. Therefore the true Light, becauſe not ordinary. What ſhall we learn from hence? Why, to make out after Chriſt, and that upon this ground, becauſe he is the true light. Who is there, that is not deſirous of light? Truly (ſaith Solomon, Eccleſ. 11. 17.) the light is ſweet, and a pleaſant thing it is for men to behold the Sun. Chriſt is light, true light. Chriſt is ſweet, truly ſweet. A pleaſant thing it is for men to lay hold upon the Sun of righteouſneſs; no true pleaſure can be had any where elſe. If we find a dark room in a houſe, we ſay, This is a melancholly room. It is the ſaddeſt condition in the world, for The ſaddeſt miſery, to loſe our Communion with Chriſt. Exod. 10. 21, 22. Act. 27. 20.men to want this light, nothing is worth the grieving for, in compariſon of this, being out of Chriſt, or having loſt fellowſhip with Chriſt. A ſad condition it was for the Egyptians, to be three daies in a palpable darkneſs; and for Paul and his fellowes, to be diverſe daies and nights, without the light of the Sun, and Moon, and Stars. What is it for men and women to continue for many years, without God and Chriſt in the World? Suppoſe a room were never ſo full of the moſt curious Pictures, if there be not windowes to let in light, the Pictures loſe their luſtre: So, let men have beauty, ſtrength, and never ſo good parts; all theſe, without the light of Chriſt in their ſouls, are neither beautifull nor lovely, nor of any worth at all.
Ye ſhould therefore learn to thank God for this great Gift, that he hath beſtowed his Son upon us, that we might not ſit in darkneſſe, but wait for him, as they that wait for the morning. Men that have moſt buſineſſe to do, and cannot do it without light, How do they watch for the morning? Ho! the morning! ho! they cry out. Phoſphore, redde diem. Jeſus Chriſt is that morning Star, and yet gave himſelf; therefore wait upon him for him. It is obſervable, that Rev. 22. 16. he calleth himſelf the morning-Star, I Jeſus have ſent mine Angel to teſtifie theſe things to the Churches. I am the root and off-ſpring of David, and the bright morning-Star. And Rev. 2. 26, & 28. He promiſeth to give the Chriſt is the Morning-Starmorning-Star, He that over commeth, and keepeth my word to the end, I will give him the morning-Star. What is that? I will beſtow my ſelf upon him. Other Commanders, they give their ſouldiers ſome little pay; other maſters, they give their ſervants ſome little wages: But, he that overcometh, and keepeth my word, I will give him My ſelf, I will give him the morning-Star.
That was the true Light, that lighteth every man that commeth into the World.
Some difficulty is in this Clauſe: therefore, for the fuller explication of it, there are two Concluſions to be cleared, and two Queries to be reſolved.
Firſt, two Concluſions to be cleared.
The firſt is this, That whatſoever any man receiveth, he Concluſ. 1 hath it from Chriſt. That was the true light, that lighteth Whatſoever man receiveth, it is from Chriſt.every man. Indeed, in this ſenſe, many take it; as if one ſhould ſay, Such a Schoolmaſter, he teacheth every boy in the town. This were true, though every boy in the town did not go to ſchool. The meaning is this, That every one that is taught, is taught by ſuch a Maſter. And ſo, though every man, and every mothers ſon, ſhould not be enlightned; yet, it may truly be ſaid, that Chriſt enlightneth every man that commeth into the world, becauſe every man that is enlightned, hath his light from him. There is truth in that, but that is not all the truth. Thus far it is undeniable, that whatſoever light any man hath, he hath it from the Lord Jeſus Chriſt, who is therefore called, The Sun of righteouſneſſe. The Sun, that is the well-head of light; whatſoever light is in the Moon, or Stars, or inferiour Orbs, it is derived from the Sun. So, all light, whatſoever it is, it is derived from Chriſt. Concluſ. 2
The ſecond Concluſion is this, That every man and Every man and woman in the world, ſome way or other is enlightned by Chriſt.woman that is born into the world, is enlightned by Chriſt ſome way or other. Not onelyonly every one that hath light hath light from him; but, Every one hath ſome light from him. I ſay, every one that commeth into the world, is ſome way duplicate page duplicate page or other, enlightned by Chriſt. But that is the importance of the expreſſion in the end of the Text, Every man that is born into the world; therefore [every man] cannot be reſtrained, becauſe born into the world is too large an expreſſion. Every man that commeth into the wrrld. Ye may ſay, What meaneth coming into the world? Joh. 18. 37. To this end I was born, and for this cauſe came I into the world. Born, and coming into the world, is all one. And ſo, dying, and going out of the world, is all one: Naked came I in, and naked ſhall I go out. We brought nothing into this world; namely, Job 1. 21.when we were born: and we ſhall carry nothing out, namely, when we die. So that man's coming into the world, is, Every man and woman that cometh by naturall generation into this world, is born into it.
Come we now to reſolve two Quaeries, of more importance.
Firſt, Whether the ſame meaſure of light be communicated Quaerie. 1 from Chriſt to all men, yea, or no?
To that, the Anſwer muſt be Negative; He doth enlighten every man that commeth into the world, but not every Reſponſ. man alike. To that end ye muſt know, there is two ſorts of light, a Naturall, and a Supernaturall Light; and each of theſe comprehend three ſeverall things under it.
The Naturall light, that comprehendeth the light of the Sun, the light of Reaſon, the light of Conſcience.Naturall Light. 1. Of the Sun.
Firſt, The light of the Sun, that makes all other things viſible, Pſal. 74. 26. Thou haſt prepared the light, and the Sun.
Secondly, The light of Reaſon, a naturall light; In him 2. Of Reaſon.was light, and the light was the life of men, Joh. 1. 4. where the meaning is, That the light of Reaſon commeth from Chriſt to every man.
Thirdly, The light of Conſcience, which is to be found even in every man by nature, by which he is prompted to 3. Of Conſcience.good, and taken off from evill, and able to diſcern between right and wrong, more or leſſe. And thus I underſtand that of Prov. 20. 27. The ſpirit of man is the candle of the Lord, ſearching all the inward parts of the belly. The ſpirit, it is often put for conſcience; The things of a man knoweth no man, but the ſpirit of man which is in him. Now this is called the Candle of the Lord, becauſe it lighteth and directeth all men. We all, by our Fall in Adam, loſt not onelyonly our Supernaturalls, but forfeited even our Naturalls. All the light we had, was blown out by that Fall; therefore, what we have now, we owe to Chriſt. The Naturall light we have, it is the Candle of the Lord.
Supernaturall light, that comprehendeth three things.Supernaturall Light.
The light of the Word.
The light of Grace.
The light of glory.
The light of the Word, Thy Word is a lamp unto my feet, 1. Of the Word.and a light to my paths, Pſal. 119. 105.
The light of Grace, Epheſ. 1. 18. The eyes of your underſtanding 2. Of Grace.being enlightned, that ye may know what is the hope of his calling, the riches of his glory.
The light of Glory, Col. 1. 12. He hath made us partakers 3. Of Glory.of the inheritance of the Saints in light. One of theſe maketh way for the other, the light of the Word for the light of Grace, and the light of Grace prepareth way for the light of Glory. The light of Grace, that is the fruit of the Word ingraffed; and the light of Glory, that is the crown and reward of Grace.
In all, there are ſix ſorts of Light, three Naturall, and three Supernaturall. The Firſt and Laſt of theſe, cannot be underſtood in the Text; the light of the Sun is the firſt, and the laſt is the light of Glory, which is not underſtood here. Though it may be affirmed, that the world continueth for Chriſt's ſake. That cannot be underſtood here, becauſe the Evangeliſt ſpeaketh of a Sun proper to man; whereas that is common to all the world, to brute beaſts as well as men; It enlightneth every man. The laſt of theſe, the light of Glory, cannot be underſtood here, becauſe no man partaketh of that, till he be gone out of the world; and, here, is light ſpoken of, given to them which come into the world. But the other four ſorts of light that remain, they are all taken in, the light of Reaſon, the light of Conſcience, the light of the Word, and the light of Grace. Theſe are the ſeverall Lights that come from Chriſt.
But I muſt ſhew you, That theſe are not divided amongſt mankind, nor communicated in a like meaſure to all; that ſo I may anſwer the firſt Quaery.
It is true, That all do partake of the light of Reaſon, and Reſp. the light of Conſcience: but yet there is a difference, and That all partake of the light of reaſon and Conſcience, though not alike.inequality, even in that light, becauſe Reaſon and Conſcience are more vigorous in ſome, then in others. What ſhall we ſay of Infants, and of Ideots; we muſt ſay, Even theſe have ſome light from Chriſt, but not like to other men. Infants have the gift of Reaſon, though not the uſe of reaſon; that gift they have from Chriſt. Ideots have the uſe of reaſon in ſome lower degrees, I, and of Conſcience too, in ſome lower acts, though neither Reaſon nor Conſcience, be ſo vigorous in them, as in other men.
To go on. The light of the Word, that is not equally diſpenced to all, as appeareth, Pſal. 147. two laſt verſes. He ſhewed his word to Jacob, his ſtatutes, and judgments Inequality, in diſpenſing the light of the word.to Iſraell, he hath not dealt ſo with any Nation, as for his judgments, the Heathens have not known them. Iſraell had the word, when the Heathens had none. He that cauſeth it to rain upon one City, and not upon another, ſendeth the word to one City, and Nation, and not unto another. He cauſeth the Word plentifully in ſome places to dwell, as in this *London.City, at this day; but in other places, there is a famine of the word. So as the light of the word is not equally diſpenced now amongſt them, that do injoy the light of the word. The light of grace is diſpenced, but not in a way of equality. Many injoy the light of the word, that never injoyed the light of grace, both before, and ſince the So of the light of grace.Incarnation. Before the Incarnation, The Hebrews in the wilderneſſe had the light of the word, yea, and confirmed to them by many miracles, and yet the light of grace withheld from them. Therefore, it is ſaid, Deut. 29. 3, 4. The great temptations which thine eyes have ſeen, the ſignes, and thoſe great miracles; yet the Lord hath not given you an heart to perceive, and eyes to ſee, and ears to hear unto this day. Here were means, but no grace to improve them. They had not an heart to perceive, nor eyes to ſee, nor ears to hear. And ſince the Incarnation, ye have Chriſt teſtifying, Matth. 3. 11. He anſwered, and ſaid unto them, namely to his Diſciples. It is given to you, to know the Myſteries of the Kingdome of Heaven, but to them it is not given; given to ſome, not given to others. So have you the reſolution of the firſt Quaery.
The ſecond Quaery is. Whether ſufficient light be given Quary. 2 to every one, yea, or no?
Here we are to diſtinguiſh both of Sufficient, and of Light.
Sufficient, is Conſiderable two wayes,
Firſt, in reference to Inexcuſable,
Secondly, in reference to Salvation.
Light is two-fold.
Convincing Light.
Converting Light.
Now the Reſolution of the Quaery, will lye in theſe two Reſponſ. Propoſitions.
Firſt, That Chriſt doth diſpence convincing light, ſufficient to leave every one without excuſe.
Secondly, Chriſt doth not diſpence converting light to every one, ſufficient to bring him to ſalvation.
Firſt, Chriſt doth diſpence Convincing light to every one, 1. All have light convincing, ſufficient to leave them without excuſe.ſufficient to leave him without excuſe. So much the Apoſtle ſaith: Among the heathen which had no other light, but that of nature, no other knowledge of God, but that which flowed from the works of Creation, and Providence, 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 the eternall power and Godhead; So that they are without excuſe. If the very Gentiles had enough to leave them without excuſe; then much more ſuch, as live under the diſpenſation of the Goſpell; becauſe there goeth a Clearer light with the word, then doth accompany the works of darkneſſe. As the Sun-beams diſcover a great deal more, then the Moon ſhine, becauſe it is a ſtronger light; ſo the light of the Goſpell, and Word, being ſtronger then the light of nature, are more convincing then the other; ſo as every one, be he Jew, or Gentile, be he Heathen without the Word, or a Profeſſor of Chriſtianity under the word, hath light enough to convince him, and to clear God in his proceedings againſt him. I ſay, not onelyonly to convince him; but to clear the Juſtice of God: becauſe there is no man that walketh up to the utmoſt of his Life. No man may go to God, ſaying, I have done all I was able to do, and therefore, I challenge a reward at thy hands. This to be ſure; He hath enough to convince him, and to leave him without excuſe.
Secondly, Chriſt doth not diſpence to every one Converting 2. All have not converting light ſufficient to bring them to ſalvation.light, ſufficient to bring him to Salvation. There is no light ſufficient to bring to ſalvation, but that which Chriſt calleth the light of Life, John 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. Every man by nature, is not onelyonly blind, but dead, dead in ſins and treſpaſſes; and therefore, muſt not onelyonly have life, but ſuch a life, as may quicken him, The light of life. Indeed, if light alone will ſerve the turn, any kind of Illumination; then, acceptation of the will, and illumination of the underſtanding, and morall perſwaſion might prevaile, to bring a man to God. Hîc opus eſt medela, ſuadela non ſufficit. Here is need of quickning, therefore light will not ſerve the turn. It muſt be a quickning light, that ſufficeth to Converſion; This, Chriſt doth not diſpence to every one; for if He did, every one would come home to Chriſt. No man can have poſſeſſion of Chriſt, that is not over-powered to believe. Sufficient grace, and over-powering grace, is all one. Till a man be over-powered, he can never cloſe with Chriſt for ſalvation, Now becauſe, this over-powering grace is not beſtowed upon every one, therefore it is clear, that ſufficient grace, the Life of light is not diſpenced to every one that cometh into the World. Without Chriſt no ſalvation, without faith, no cloſing with Chriſt. All have faith, ſaith the Apoſtle. That is, all might have faith if they would, ſay ſome, Therefore God doth to every one give ſufficient light, remotely ſufficient; becauſe, ſay they, He giveth them ſuch light, as, if they would follow it, He would give them faith. This is commonly ſaid. But I could never yet ſee it proved. Whereſoever there is an improvement of natural life, men ſay, there ſhall certainly be an addition of ſuper naturall diſcoveries of Chriſt, and ſo power to believe. If there be no ſuch thing, the connexion between the improvement of what a man hath, and the donation of what he ſtandeth in need of, for to bring him to ſalvation, muſt depend either upon the merit of man, that doth ſo improve his nature, or upon the promiſe of Chriſt, that whoſoever doth improve his naturall abilities, ſhall have grace vouchſafed to him. But it dependeth upon neither of theſe. Therefore no ſuch thing.
Firſt, it doth not depend upon the merits of man, nor upon his utmoſt improvement of naturall abilities; ſo long Salvation depends not upon men's Merits, nor their improvement of naturall abilities.as we are out of Chriſt, all our abilities are but naturall, they cannot deſerve the grace of Chriſt. No creature can raiſe it ſelf to an higher kind, by improving of what belongeth to it in a lower ſphear. As for example. Take creatures that onelyonly have ſenſe in them, it is poſſible, by art and induſtry, to bring them to a great exactneſſe, in the exerciſe of their ſcience; as, an Horſe to dance, an Elephant to write, and a Parrat to ſpeak; but none can bring them to Reaſon, becauſe that is a thing of an higher ſphear. So, take a Man, that is naturall; by the improvement of nature, he may go on a great way: but he cannot, by all the improvements of nature, deſerve grace at the hands of God. The Papiſts call this the Merit of Congruity; if a man improve what he hath, he deſerveth, ex Congruo, that God ſhould give him more. But, if ſo, then the heavenly Call, upon which Salvation dependeth, to ſuch a man it will be of works, and not of meer mercy; contrary to that of the Apoſtle, 2 Tim. 1. 9. Who hath ſaved us, and called us with an holy calling; not according to our works, but according to his own purpoſe and grace, which was given us in Chriſt Jeſus before the world was. Thence followeth Calling from Election, not from improvement of our abilities in our own works. Might ſuch a man ſay, I am called; and why? why, according to my works and improvements. How then ſhall that of the Apoſtle, Rom. 9. 15, 16. be overthrown? I will have mercy on whom I will have mercy, and compaſſion on whom I will have compaſſion. According to this way, in the merits of Congruity, it will be of him that willeth, and runneth, and not of meer mercy. Then it cannot follow from the merits of man. But perhaps it followeth from the promiſe of God, Nor upon the Promiſe of Chriſt.That is the Armintan way. Let ſuch a promiſe be produced, and how gladly will men ſubmit to it? That which the Arminians pitch upon, is this, To him that hath ſhall be given; a ſpeech of Chriſt, which is annexed to two ſeverall Parables, to the Parable of the Sower, and to the Parable of the Tares: To him which hath ſhall be given. Therefore, ſay they, if a man improve his Naturalls, he ſhall have Grace; if his Reaſon, he ſhall have Chriſt. But there is a great miſtake in this; for the utmoſt that this Promiſe will bear, is, a reward for them in the ſame kind, for an improvement of what one hath, and uſeth aright. He that uſeth his naturall wit aright, ſhall have more naturall wit; he that uſeth his parts, ſhall have more parts; and he that uſeth his graces, ſhall increaſe his graces. And in this ſenſe, To him that hath, ſhall more be given. A man may as well ſay, He that uſeth his wealth well, to him health ſhall be given; and he that uſeth health well, to him wealth ſhall be given; as to ſay, He that uſeth his reaſon well, to him grace ſhall be given; for here is a tranſition, or paſſing into another kind of thing; whereas the promiſe runneth, for the increaſe of a thing of the ſame kind. This may ſuffice to clear that ſecond Quary, namely, Whether ſufficient light be given to every one. In theſe two Propoſitions, Chriſt doth diſpenſe to every one light ſufficient, to leave him without excuſe. Chriſt doth not diſpenſe to every one Converting-light, ſufficient to bring him to Salvation. I have done with the Explication of the Point.
For the Uſe of it, briefly. If Chriſt doth thus lighten every man that commeth into the world, let us learn from hence theſe four Leſſons.
1. To ſee Him.
2. To ſeek Him.
3. To ſerve Him.
4. To bleſſe Him.
Firſt, Learn to ſee Chriſt, and to acknowledge him in Uſe 1 all the light, which we our ſelves and others have, even as Learn to See Chriſt.ye ſee the cauſe in the effect; in Chriſt, as the Author of all that light. When ye ſee men, knowing men, men of great underſtanding, there is much of the light of Reaſon; ſtrict men, there is much of the light of Conſcience; holy men, there is much of the light of Grace. Admire Chriſt in all theſe, for all commeth from him. Think, how holy, and how underſtanding Chriſt is, in whom all the treaſures of wiſdom and knowledge are. We are many times apt to admire men, and to over-look Chriſt; this ſhould not be. Suppoſe a man, that were kept in a deep dungeon all his daies, and were brought out at midnight, when the Moon ſhineth; this man would be apt, when he looketh upon the Moon, to think it to be the moſt glorious creature that he ſeeth, to be the ſpring of all light; for it is the moſt glorious creature that ever he ſaw. But, let him but ſtay till morning, when the Sun ariſeth, and he will be aſhamed of his miſtake. If we ſee men that ſhine as the Moon, think how much more glory there is in Chriſt. This is the way to ſee him, in all the light diſpenced by him to the creatures.
Secondly, We ſhould learn hence to ſeek Him, for the Uſe 2 encreaſe of light; for, He is the Father of lights, ſo ſaith Learn to Seek him.James, Jam. 1. 17. Every good and perfect gift is from above, and commeth down from the Father of lights. Some men are of a fooliſh conceit, that men derive their underſtandings from ſuch Conſtellations at their birth, and that maketh them wiſe. No, it is not the light of heaven, but it is the Father of lights. It is Chriſt that conveyeth all underſtanding to men: He is not onelyonly the Author of all the light we have, but the Father of it. He is the Author of many things, that bear his Image; He is called the Father of lights, becauſe all the light we have, hath a clear impreſſion of the night, of and upon it, even, that of Reaſon, which is like Mephiboſheth; it is lame, but yet it is of the Blood-Royall. There is much in the light of Reaſon, much more in the light of the Word, and of Conſcience, and of Grace. Do we want light, as who doth not? Seek to him that is the Father of light; he is the Father of Supernaturall light as well as of Naturall. Seek him, but in a way of humility and ſincerity; otherwiſe, little hope of finding him. It is an excellent ſpeech of Bernard: ſaith he, Superbo oculo non videtur veritas, ſincero patet; Truth is not ſeen by a proud eye, it openeth it ſelf to a ſincere one. Humility ſitteth loweſt in the School. Take out thy Leſſon in the School of Chriſt, ſeek it ſincerely. Painted Glaſſes hinder the light from comming into the room. He that will too much paint, that is, play the hypocrite, hinders the light from entring his ſoul. It is the ſincere heart that receiveth the light of the truth.
Thirdly, Let us hence learn to ſerve him; for all light tendeth to ſome work. The Sun ariſeth, ſaith the Pſalmiſt, Uſe 3 Learn to Serve him.Pſal. 104. 22, 23. and man goeth forth to his work and labour till the evening: God ſheweth man light to work by, and that is the end of the light; that, Chriſt ſcattereth abroad in the world, not to loyter by, but to do ſervice with. The ſpirit of a man is the candle of the Lord, ſearching the inward parts of the bowells. Chriſt hath ſet up a candle in every one of our hearts, not to play by, as children uſe to do, to play by the candle that they ſhould go to bed by, and go to bed in the dark, when they have done. Many men miſpend their time which God hath given them, and ſo lie down in darkneſſe. Some men, God giveth wit to, and they employ it to the diſhonour of Chriſt, and the reproach of the Goſpell: for the true end of the light is, that we may do ſervice. If ye give light to your ſervants to work by, ye expect, they ſhould do more and better work, than they that go to work in the dark.
Fourthly, Bleſſe him, for he it is from whom we have all our light, thoſe four lights, I told you of. The light of Uſe 4 Reaſon is that, that diſtinguiſheth us from beaſts; it is that, Learn to Bleſs him.which, though it cannot find out the deep things of God, yet, when they are revealed, it may help to confirm them. As, when men go to plant a Vine, firſt, they take out the earth, and make way for the root; but when they have planted the Vine, they put in the earth again, and that better confirmeth the grouth of the Vine. There are ſome kind of myſteries of faith, that a man muſt take away his reaſon before he goeth to believe them, he muſt not firſt diſpute, and then believe; but when faith is once planted, lay to it reaſon, and it helpeth to confirm the excellency of faith it ſelf. If ſo much in the light of Reaſon, how much more in the light of Conſcience, which God hath ſet as a Schoolmaſter in every man's boſom, to teach him, what is good, and what is evill. It is ſaid to be a bridle to keep from evill, to reſtrain a man, that is to commit evill, from the evill. And for the light of the Word, it is the crown of a Nation. The Church is repreſented to us, Rev. 12. as a Woman, with a Crown of twelve Stars upon her head; the Doctrine of the twelve Apoſtles is the Crown of the Church. And the light of Grace, Peter telleth you what that is, 1 Pet. 2. 9. It is a marvellous light. Therefore may every true Convert ſay, Bleſſe the Lord, O my ſoul, and all that is within me bleſſe his holy name.
I now proceed to the tenth Verſe of this Chapter.