Theanthrōpos; or, God-man: being an exposition upon the first eighteen verses of the first chapter of the Gospel according to St John. Wherein, is most accurately and divinely handled, the divinity and humanity of Jesus Christ; proving him to be God and man, coequall and coeternall with the Father: to the confutation of severall heresies both ancient and modern. By that eminently learned and reverend divine, John Arrowsmith, D.D. late Master of Trinity-Colledge in Cambridge, and Professor of Divinity there.

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 eve∣ry 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 ends of Repetition in Scripture, this is one, to set on a com∣mendation: 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, 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 Beth∣lehem, 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 disparage∣ment to them, to bear witnesse to Christ; God the Father at his Birth, This is my beloved Son, in whom I am well 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 Fa∣ther, even the Spirit of truth; he shall testifie of me. There is his work. I will not insist long upon this. Let us learn one∣ly from hence, every one in his and her place, to bear wit∣nesse 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 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 meek∣nesse, 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 onely 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 Considerati∣ons.

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 Jo∣seph'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 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 re∣fused 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 wit∣nesse 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 put∣teth an excellency into other things. What is it that ma∣keth pretious stones and Jewells, of so much value; but be∣cause 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, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. 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 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 ser∣vants 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 com∣passe your selves about with sparks, walk in the light of your fire, but ye shall lye down in sorrow, because these are deceit∣full lights. But Christ is the true Light, because, whoso∣ever 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 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 Cere∣monies 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 sometimes opposed to Borrowed, Communicated, Partici∣pated from another. Thus, Christ is called, The true God; and so God. The true God, in opposition, not onely to Idols, that have no Deity in them; but to Magistrates, who are called gods, by derivation of their Authority from an∣other. 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 bor∣roweth not his light. Some of authority, they say, are light, Ye are the light of the world, Joh. 5. Ephes. 5. Ye were dark∣nesse, but now are ye light. How? Light in the Lord. Christ hath light in him. You are a borrowed light, he is an unde∣rived light; and so, The true light.

Fourthly, True, because super-eminently true, in oppo∣sition to ordinary and common. So he saith, Joh. 6. 55. My flesh is meat indeed; it is, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, truly meat: and my blood is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 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-emi∣nent one, because his Blood is more cherishing than Wine. And so, The true Light, a super-eminent light, more excel∣lent than the naturall light in many respects. If the natu∣rall light be cheering, why, Christ is so much more; light re∣fresheth 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 my∣steries 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 be∣hold 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 me∣lancholly room. It is the saddest condition in the world, for men to want this light, nothing is worth the grieving for, in comparison of this, being out of Christ, or having lost fel∣lowship with Christ. A sad condition it was for the Egypti∣ans, 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 can∣not 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 Chur∣ches. I am the root and off-spring of David, and the bright

morning-Star. And Rev. 2. 26, & 28. He promiseth to give the morning-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 overcom∣eth, 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 light∣eth 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 enlight∣ned, hath his light from him. There is truth in that, but that is not all the truth. Thus far it is undeniable, that whatso∣ever 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 woman that is born into the world, is enlightned by Christ some way or other. Not onely 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

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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, be∣cause born into the world is too large an expression. Every man that commeth into the wrrld. Ye may say, What mean∣eth 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, when we were born: and we shall carry nothing out, name∣ly, 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 im∣portance.

First, Whether the same measure of light be communi∣cated [Quaerie. 1] from Christ to all men, yea, or no?

To that, the Answer must be Negative; He doth enligh∣ten 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.

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 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 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 cal∣led the Candle of the Lord, because it lighteth and direct∣eth all men. We all, by our Fall in Adam, lost not onely 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.

• 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, and a light to my paths, Psal. 119. 105.

The light of Grace, Ephes. 1. 18. The eyes of your un∣derstanding 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 parta∣kers 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 inequality, even in that light, because Reason and Consci∣ence 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 rea∣son; 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 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 cau∣seth 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 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 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 with∣held 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 testify∣ing,

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, suffici∣ent 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, 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 flow∣ed 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 with∣out 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 dark∣nesse. 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 e∣nough

to convince him, and to clear God in his proceedings against him. I say, not onely 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, say∣ing, 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 Conver∣ting 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 onely blind, but dead, dead in sins and trespasses; and therefore, must not onely 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, accep∣tation 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 suffici∣ent 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 improve∣ment of what a man hath, and the donation of what he stand∣eth in need of, for to bring him to salvation, must depend either upon the merit of man, that doth so improve his na∣ture, 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 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 onely 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 na∣ture, 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 de∣pendeth, 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 ac∣cording 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 Apo∣stle, 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, That is the Armintan way. Let such a promise be produ∣ced, 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 improve∣ment 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 se∣cond 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 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 wis∣dom and knowledge are. We are many times apt to ad∣mire men, and to over-look Christ; this should not be. Sup∣pose 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 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 under∣standings 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 onely 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 impres∣sion 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 ex∣cellent speech of Bernard: saith he, Superbo oculo non vi∣detur

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] Psal. 104. 22, 23. and man goeth forth to his work and la∣bour 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 in∣ward 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 mis∣pend 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, 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 Na∣tion. The Church is represented to us, Rev. 12. as a Wo∣man, with a Crown of twelve Stars upon her head; the Do∣ctrine 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.

Notes

• The end of Repetition in Scripture.
• The employ∣ment of the Ministers of the Gospel is an honourable employment. Luk 2. 11. Mar. 16. 6.
• Matth. 3. 17. Matth. 17. 5.
• How to bear witnesse to Christ.
• Gen. 45. 3.
• Christ the true light.
• 1. The unde∣ceiving Light, in opposition to false light.
• 2. Reall, in opposition to Ceremoniall types, and sha∣dowes.
• 3. Underived, in opposition to borrowed, &c.
• 4. Super-emi∣nently true, in opposition to Common and Ordinary
• The saddest misery, to lose our Commu∣nion with Christ. Exod. 10. 21, 22. Act. 27. 20.
• Christ is the Morning-Star
• Whatsoever man receiv∣eth, it is from Christ.
• Every man and woman in the world, some way or other is en∣lightned by Christ.
• Job 1. 21.
• Naturall Light. 1. Of the Sun.
• 2. Of Reason.
• 3. Of Consci∣ence.
• Supernaturall Light.
• 1. Of the Word.
• 2. Of Grace.
• 3. Of Glory.
• That all par∣take of the light of reason and Consci∣ence, though not alike.
• Inequality, in dispensing the light of the word.
• London.
• So of the light of grace.
• 1. All have light convin∣cing, sufficient to leave them without ex∣cuse.
• 2. All have not conver∣ting light suf∣ficient to bring them to salva∣tion.
• Salvation de∣pends not up∣on men's Me∣rits, nor their improvement of naturall a∣bilities.
• Nor upon the Promise of Christ.
• Learn to See Christ.
• Learn to Seek him.
• Learn to Serve him.
• Learn to Bless him.