§. XXI.
Proof 1.First, From that of John i. 9. That was the true Light, which lighteth every Man that cometh into the World. The Light enlightening every Man, &c.—This Place doth so clearly favour us, that by some it is called the Quakers Text; for it doth evidently demonstrate our Assertion; so that it scarce needs either Consequence or Deduction, seeing itself is a Consequence of two Propositions asserted in the former Verses, from which it followeth as a Conclusion in the very Terms of our Faith. The first of these Propositions is, The Life that is in him is the Light of Men: The second, The Light shineth in the Darkness; And from these two he infers, and He is the true Light, which lighteth every Man that cometh into the World.
Obs. 1.From whence I do in short observe, That this divine Apostle calls Christ the Light of Men, and giveth us this as one of the chief Properties, at least considerably and especially to be observed by us; seeing hereby, as he is the Light, and as we walk with him in that Light which he communicates to us, we come to have Fellowship and Communion with him; as the same Apostle saith elsewhere, 1 John i. 7. Secondly, That this Light shineth in Darkness, though the Darkness comprehend it not. —Not to a certain Number of Men, but every Man.Thirdly, That this true Light enlighteneth every Man that cometh into the World. Where the Apostle, being directed by God’s Spirit, hath carefully avoided their Captiousness, that would have restricted this to any certain Number: Where every one is, there is none excluded. Next, should they be so obstinate, as sometimes they are, as to say that this [every Man] is only every one of the Elect; these Words following, every Man that cometh into the World, would obviate that Objection. So that it is plain there comes no Man into the World, whom Christ hath not enlightened in some Measure, and in whose dark Heart this Light doth not shine; though the Darkness comprehend it not, yet it shineth there; and the Nature thereof is to dispel the Darkness where Men shut not their Eyes upon it. The Light dispelling Darkness begets Faith.Now for what End this Light is given, is expressed, Ver. 7. where John is said to come for a Witness, to bear Witness to the Light, that all Men through it might believe; to wit, through the Light, [Greek: di autou: δι αυτου], which doth very well agree with [Greek: phôtos: φωτος], as being the nearest Antecedent, though most Translators have (to make it suit with their own Doctrine) made it relate to John, as if all Men were to believe through John. For which, as there is nothing directly in the Text, so it is contrary to the very Strain of the Context. For, seeing Christ hath lighted every Man with this Light, Is it not that they may come to believe through it? All could not believe through John, because all Men could not know of John’s Testimony; whereas every Man being lighted by this, may come therethrough to believe. John shined not in Darkness; but this Light shineth in the Darkness, that having dispelled the Darkness, it may produce and beget Faith. And, Lastly, We must believe through that, and become Believers through that, by walking in which, Fellowship with God is known and enjoyed; but, as hath been above-observed, it is by walking in this Light that we have this Communion and Fellowship; not by walking in John, which were Nonsense. So that this Relative [Greek: di autou: δι αυτου], must needs be referred to the Light, whereof John bears Witness, that through that Light, wherewith Christ hath lighted every Man, all Men might come to believe. Seeing then this Light is the Light of Jesus Christ, and the Light through which Men come to believe, I think it needs not to be doubted, but that it is a supernatural, saving, and sufficient Light. The Light is supernatural, saving, and sufficient.If it were not supernatural, it could not be properly called the Light of Jesus; for though all Things be his, and of him, and from him; yet those Things which are common and peculiar to our Nature, as being a Part of it, we are not said in so special a Manner to have from Christ. Moreover, the Evangelist is holding out to us here the Office of Christ as Mediator, and the Benefits which from him as such do redound unto us.
Obser. 2.Secondly, It cannot be any of the natural Gifts or Faculties of our Soul, whereby we are said here to be enlightened, because this Light is said to shine in the Darkness, and cannot be comprehended by it. The Darkness is Man’s natural State and Condition.Now this Darkness is no other but Man’s natural Condition and State; in which natural State he can easily comprehend, and doth comprehend, those Things that are peculiar and common to him as such. That Man in his natural Condition is called Darkness, see Eph. v. 8. For ye were sometimes Darkness, but now are ye Light in the Lord. And in other Places, as Acts xxvi. 18. Col. i. 3. 1 Thess. v. 5. where the Condition of Man in his natural State, is termed Darkness: Therefore, I say, this Light cannot be any natural Property or Faculty of Man’s Soul, but a supernatural Gift and Grace of Christ.
Obser. 3.Thirdly, It is sufficient and saving.
Arg. 1.That which is given, That all Men through it may believe, must needs be saving and sufficient: That, by walking in which, Fellowship with the Saints and the Blood of Christ, Which cleanseth from all Sin, is possessed, must be sufficient:
But such is the Light, 1 John i. 7.
Therefore, &c.
Moreover;
Arg. 2.That which we are commanded to believe in, That we may become the Children of the Light, must be a supernatural, sufficient and saving Principle:
But we are commanded to believe in this Light:
Therefore, &c.
The Proposition cannot be denied. The Assumption is Christ’s own Words, John xii. 36. While ye have the Light, believe in the Light, that ye may be the Children of the Light.
Object.To this they object, That by [Light] here is understood Christ’s outward Person, in whom he would have them believe.
Answ.That they ought to have believed in Christ, that is, that he was the Messiah that was to come, is not denied; Whether Christ’s outward Person was the Light?but how they evince that Christ intended that here, I see not: Nay, the Place itself shews the Contrary, by these Words, While ye have the Light; and by the Verse going before, Walk while ye have the Light, lest Darkness come upon you: Which Words import, That when that Light in which they were to believe was removed, then they should lose the Capacity or Season of believing. Now this could not be understood of Christ’s Person, else the Jews might have believed in him; and many did savingly believe in him, as all Christians do at this Day, when the Person, to wit, his bodily Presence, or outward Man, is far removed from them. The Light of Christ is not Christ’s outward Man or Person.So that this Light in which they were commanded to believe must be that inward spiritual Light that shines in their Hearts for a Season, even during the Day of Man’s Visitation; which, while it continueth to call, invite, and exhort, Men are said to have it, and may believe in it; but when Men refuse to believe in it, and reject it, then it ceaseth to be a Light to shew them the Way; but leaves the Sense of their Unfaithfulness as a Sting in their Conscience, which is a Terror and Darkness unto them, and upon them, in which they cannot know where to go, neither can work any Ways profitably in order to their Salvation. And therefore to such rebellious Ones the Day of the Lord is said to be Darkness, and not Light, Amos v. 18.
From whence it appears, that though many receive not the Light, as many comprehend it not, nevertheless this saving Light shines in all, that it may save them. Cyrillus Alexandrinus upon John Lib. 1. Chap. II.Concerning which also Cyrillus Alexandrinus saith well, and defends our Principle: “With great Diligence and Watchfulness,” saith he, “doth the Apostle John endeavour to anticipate and prevent the vain Thoughts of Men: For there is here a wonderful Method of sublime Things, and overturning of Objections. He had just now called the Son the true Light, by whom he affirmed, That every Man coming into the World was enlightened; yea, that he was in the World, and the World was made by him. One may then object, If the Word of God be the Light, and if this Light enlighten the Hearts of Men, and suggest unto Men Piety and the Understanding of Things; if he was always in the World, and was the Creator or Builder of the World, why was he so long unknown unto the World? It seems rather to follow because he was unknown to the World, therefore the World was not enlightened by him, nor he totally Light. Lest any should so object, he divinely infers [and the World knew him not.] The Sun enlightens: But Man through Negligence buries Illumination.Let not the World,” saith he, “accuse the Word of God, and his eternal Light, but its own Weakness; for the Sun enlightens, but the Creature rejects the Grace that is given unto it, and abuseth the Sharpness of Understanding granted it, by which it might have naturally known God; and, as a Prodigal, hath turned its Sight to the Creatures, neglecting to go forward, and through Laziness and Negligence buried the Illumination, and despised this Grace. Which that the Disciple of Paul might not do, he was commanded to watch; therefore it is to be imputed to their Wickedness, who are illuminated, and not unto the Light. For as albeit the Sun riseth upon all, yet he that is blind receiveth no Benefit thereby; none thence can justly accuse the Brightness of the Sun, but will ascribe the Cause of not seeing to the Blindness: So I judge it is to be understood of the only begotten Son of God; for he is the true Light, and sendeth forth his Brightness upon all; but the God of this World, as Paul saith, hath blinded the Minds of those that believe not, 2 Cor. iv. 4. that the Light of the Gospel shine not unto them. We say then, that Darkness is come upon Men, not because they are altogether deprived of Light, for Nature retaineth still the Strength of Understanding divinely given it, but because Man is dulled by an evil Habit, and become worse, and hath made the Measure of Grace, in some respect, to languish. When therefore the Like befalls Man, the Psalmist justly prays, crying, Open mine Eyes, that I may behold the wonderful Things of thy Law. For the Law was given that this Light might be kindled in us, the Blearedness of the Eyes of our Minds being wiped away, and the Blindness being removed which detained us in our former Ignorance. By these Words then, the World is accused as ungrateful and unsensible, not knowing its Author, nor bringing forth the good Fruit of the Illumination; that it may now seem to be said truly of all, which was of old said by the Prophet of the Jews, I expected that it should have brought forth Grapes, but it brought forth wild Grapes. For the good Fruit of the Illumination was the Knowledge of the Only Begotten, as a Cluster hanging from a fruitful Branch, &c.”
From which it appears Cyrillus believed, That a saving Illumination was given unto all. Grace no natural Gift.For as to what he speaks of Nature, he understands it not of the common Nature of Man by itself, but of that Nature which hath the Strength of Understanding divinely given it: For he understands this universal Illumination to be of the same Kind with that Grace of which Paul makes Mention to Timothy, saying, Neglect not the Grace that is in thee. Now it is not to be believed, that Cyrillus was so ignorant as to judge that Grace to have been some natural Gift.