From all which I thus argue:
The obstinate Jews had a Day.If there was a Day wherein the obstinate Jews might have known the Things that belonged to their Peace, which, because they rejected it, was hid from their Eyes; if there was a Time wherein Christ would have gathered them, who, because they refused, could not be gathered; then such as might have been saved do actually perish, that slighted the Day of God’s Visitation towards them, wherein they might have been converted and saved.
But the first is true: Therefore also the last.
§. 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.