He said, then, that He was the light of the world; and we have to examine, along with this title, those which are parallel to it; and, indeed, are thought by some to be not merely parallel, but identical with it. He is the true light, and the light of the Gentiles. In the opening of the Gospel now before us He is the light of men: “That which was made,” it says, “was life in Him, and the life was the light of men; and the light shines in darkness, and the darkness did not overtake it.” A little further on, in the same passage, He is called the true light: “The true light, which lightens every man, was coming into the world.” In Isaiah, He is the light of the Gentiles, as we said before. “Behold, I have set Thee for a light of the Gentiles, that Thou shouldest be for salvation to the end of the earth.” Now the sensible light of the world is the sun, and after it comes very worthily the moon, and the same title may be applied to the stars; but those lights of the world are said in Moses to have come into existence on the fourth day, and as they shed light on the things on the earth, they are not the true light. But the Saviour shines on creatures which have intellect and sovereign reason, that their minds may behold their proper objects of vision, and so he is the light of the intellectual world, that is to say, of the reasonable souls which are in the sensible world, and if there be any beings beyond these in the world from which He declares Himself to be our Saviour. He is, indeed, the most determining and distinguished part of that world, and, as we may say, the sun who makes the great day of the Lord. In view of this day He says to those who partake of His light, “Work while it is day; the night cometh when no man can work. As long as I am in the world, I am the light of the world.” Then He says to His disciples, “Ye are the light of the world,” and “Let your light shine before men.” Thus we see the Church, the bride, to present an analogy to the moon and stars, and the disciples have a light, which is their own or borrowed from the true sun, so that they are able to illuminate those who have no command of any spring of light in themselves. We may say that Paul and Peter are the light of the world, and that those of their disciples who are enlightened themselves, but are not able to enlighten others, are the world of which the Apostles were the light. But the Saviour, being the light of the world, illuminates not bodies, but by His incorporeal power the incorporeal intellect, to the end that each of us, enlightened as by the sun, may be able to discern the rest of the things of the mind. And as when the sun is shining the moon and the stars lose their power of giving light, so those who are irradiated by Christ and receive His beams have no need of the ministering apostles and prophets—we must have courage to declare this truth—nor of the angels; I will add that they have no need even of the greater powers when they are disciples of that first-born light. To those who do not receive the solar beams of Christ, the ministering saints do afford an illumination much less than the former; this illumination is as much as those persons can receive, and it completely fills them. Christ, again, the light of the world, is the true light as distinguished from the light of sense; nothing that is sensible is true. Yet though the sensible is other than the true, it does not follow that the sensible is false, for the sensible may have an analogy with the intellectual, and not everything that is not true can correctly be called false. Now I ask whether the light of the world is the same thing with the light of men, and I conceive that a higher power of light is intended by the former phrase than by the latter, for the world in one sense is not only men. Paul shows that the world is something more than men when he writes to the Corinthians in his first Epistle: “We are made a spectacle unto the world, and to angels, and to men.” In one sense, too, it may be considered, the world is the creation which is being delivered from the bondage of corruption into the liberty of the glory of the children of God, whose earnest expectation is waiting for the manifestation of the sons of God. We also draw attention to the comparison which may be drawn between the statement, “I am the light of the world,” and the words addressed to the disciples, “Ye are the light of the world.” Some suppose that the genuine disciples of Jesus are greater than other creatures, some seeking the reason of this in the natural growth of these disciples, others inferring it from their harder struggle. For those beings which are in flesh and blood have greater labours and a life more full of dangers than those which are in an ethereal body, and the lights of heaven might not, if they had put on bodies of earth, have accomplished this life of ours free from danger and from error. Those who incline to this argument may appeal to those texts of Scripture which say the most exalted things about men, and to the fact that the Gospel is addressed directly to men; not so much is said about the creation, or, as we understand it, about the world. We read, “As I and Thou are one, that they also may be one in Us,” and “Where I am, there will also My servant be.” These sayings, plainly, are about men; while about the creation it is said that it is delivered from the bondage of corruption into the liberty of the glory of the children of God. It might be added that not even when it is delivered will it take part in the glory of the sons of God. Nor will those who hold this view forget that the first-born of every creature, honouring man above all else, became man, and that it was not any of the constellations existing in the sky, but one of another order, appointed for this purpose and in the service of the knowledge of Jesus, that was made to be the Star of the East, whether it was like the other stars or perchance better than they, to be the sign of Him who is the most excellent of all. And if the boasting of the saints is in their tribulations, since “tribulation worketh patience, and patience probation, and probation hope, and hope maketh not ashamed,” then the afflicted creation cannot have the like patience with man, nor the like probation, nor the like hope, but another degree of these, since “the creation was made subject to vanity, not willingly, but on account of Him who subjected it, for hope.” Now he who shrinks from conferring such great attributes on man will turn to another direction and say that the creature being subjected to vanity groans and suffers greater affliction than those who groan in this tabernacle, for has she not suffered for the utmost extent of time in her service of vanity—nay, many times as long as man? For why does she do this not willingly, but that it is against her nature to be subject to vanity, and not to have the best arrangement of her life, that which she shall receive when she is set free, when the world is destroyed and released even from the vanity of bodies. Here, however, we may appear to be stretching too far, and aiming at more than the question now before us requires. We may return, therefore, to the point from which we set out, and ask for what reason the Saviour is called the light of the world, the true light, and the light of men. Now we saw that He is called the true light with reference to the sensible light of the world, and that the light of the world is the same thing as the light of men, or that we may at least enquire whether they are the same. This discussion is not superfluous. Some students do not take anything at all out of the statement that the Saviour is the Word; and it is important for us to assure ourselves that we are not chargeable with caprice in fixing our attention on that notion. If it admits of being taken in a metaphorical sense we ought not to take it literally. When we apply the mystical and allegorical method to the expression “light of the world” and the many analogous terms mentioned above, we should surely do so with this expression also.