light inlightning yet they do not or will not understand this difference but confound the light inlightning which is indeed Christ with the light within each man which they term Christ and therefore make them that deny the light within to be deniers of Christ as if a man must deny the Sun to be light who doth deny the light to be in blind Bartimaeus his eyes And yet we do not deny the light which is in every man that cometh into the world only we deny the sufficiency of it self without Scripture preaching and learning to bring us to God and to direct us in his worship and to make known Christ to us and the way of reconciliation and salvation by him Again because we call the Scriptures a light and the Preachers lights therefore they exclaim against us as if we denied Christ the light and the light within Whereas there is no repugnancy between these Christ is the chiefest and highest light and yet the Law of God the Scriptures the Apostles are lights of the world Would any man in his wits reason thus The Sun is the great light in the Heavens and the Sun inlightens the eyes therefore he that calls the Moon a light or a torch or candle a light denies the Sun to be the light that inlightens all the world and the light that is in mens eyes Sure these men while they thus I cannot say argue but clamour give occasion to sober men to question whether they be not of those that come into world without light that have no light in them sith they cannot discern the want of reason in these sottish speeches more suitable to idiots and children then to men of ripe age But I rather choose to pray God to give them light then to upbraid them with their darknesse and to acquit our selves from their charge rather then discover their folly 2. However it is necessary that we be all warned to avoid false lights and to make use of Christ the true light There is much affectation and pretence of new light in these our daies Nor is it to be denied but that through the blessing of God much light either new or newly appearing hath shined forth sundry points in Divinity sundry texts of holy Scripture have been lately more cleared then they were in former daies Neverthelesse it is to be heeded that under pretence of new light many vain fancies are vented and received and that Satan hath prevailed with many to put darknesse for light and light for darknesse Of these none have more manifestly denied Christ then those that make a Christ within them the true light and while they except against the light of the Scriptures and the Word preached under pretence of Christ being the Word they put darknesse for light in that they make the natural light in each man which is but darknesse in spirituals as if it were to be heeded as mens rule in all sorts of duties and knowledge of the things of God Doubtlesse such men do really deny Christ who deny the words of Christ to be their Rule He that rejecteth ms and receiveth not my words hath one that judgeth him saith Christ John 12. 48. And where to find Christs words if not in Scripture I know not which while men leave and deny to be the Gospel but direct men to the light within them and call that the Gospel they do plainly reject Christ the light and follow the false light of mens vain imaginations nor can it be expected but that they should walk in darkness and stumble and fall to their destruction Be perswaded therefore as you desire your safety to make use of Christ the true light indeed not in that sense in which Fanaticks call Christ the light in them which is not the true Christ or true light who is in heaven but shines forth in the Scriptures and the explaining and preaching the doctrine which is contained in them but a meer phantasme or foolish fire which serves not to guide but to delude men The same is to be said of them that follow Ecclesiastick traditions unwritten Popes determinations Prelates and Councils Canons Fathers sayings as their light Concerning all whom it is true that there is no light in them that they are not derived from Christ the true light except they agree with the words of Christ in the holy Scripture whereby the true light doth enlighten as is to be shewed in the next point to whch I proceed Christ the Enligtening Light SERM. III. Joh. 1. 9. That was the true light which lighteth every man that cometh into the world Sect. 1. Christ enlightens all things with their natural light as Creatour THe next point is that Christ Jesus is the enlightening light The day-spring from on high saith Zacharias Luk. 1. 79. hath visited us to give light to them that sit in darkness and the shadow of death Luk. 2. 32. Simeon terms him a light to lighten the Gentiles For explication of which it will be requisite that I shew 1. With what light Christ doth enlighten 2. Whence it is 3. By what meanes he doth enlighten 4. Why he doth enlighten 1. The light with which Christ doth enlighten is manifold 1. There is a bodily light in inanimate bodies such as are the Sun and Moon and Stars of which Moses saith Gen. 1. 16. And God made two great lights the greater light to rule the day and the lesser light to rule the night he made the Stars also And God set them in the firmament of the heaven to give light upon the earth and to rule over the day and over the night and to divide the light from the darkness And it is said Psal. 33. 6. By the word of the Lord were the heavens made and all the host of them by the breath of his mouth 2. There is a natural light of creatures which have sight to discern what is convenient for them and accordingly do move towards that which agrees with their nature or remove from that which they discern inconvenient to them Of the light or life of these beings it is to be conceived that the word which was in the beginning with God was the cause according to that of the Evangelist Joh. 1. 3. All things were made by him and without him was not any thing made that was made 3. There is a rational light of men whereby they are able to judge of what in duty they do or omit and have a conscience or privity to their own actions as either right or wrong And of this also Christ is the efficient as the words following Joh. 1. 4. import In him was life and the life was the light of men All these sorts of light the word enlightens with as Creatour it being said of him That by him were all things created that are in heaven and that are in earth visible and invisible whether they be thrones or dominions or principalities or powers all things were created by him and
traditions Sure there are so many footsteps of their rites in their customes of their writings in their Poets and Historians and Philosophers works There are such relations of their Philosophers travail into AEgypt besides this that the most understanding people were such as did trade with Phenicians and AEgyptians next neighbours to Israel as may give us cause to think that the cream of that knowledge they had was not from a light within them for then why should not other people as well as they have attained to it but from a light without them darted directly on Israel but from them yeelding some strictures of light and glimpses to the Greekes Italians and other people Sect. 4. The light without the written word which was in the Gentiles in the utmost extent of it was imperfect However what the Scripture makes deducible from other meanes then the Scripture or it or experience proved that the most barbarous people attained to we may safely ascribe to this natural light Of these things 1. It is certain the being of God his eternal power and Godhead might be and was known by the things which God created as the Apostle Rom. 1. 19 20. Because that which may be known of God is manifest in or to them for God hath shewed it unto them For the invisible things of him from the Creation of the world are clearly seen being understood by the things that are made even his eternal power and Godhead Psal. 19. 1. The Heavens declare the glory of God and the Firmament sheweth his handywork 2. Gods providence ordering and disposing all the motions of the creatures with incomprehensible wisdome for the benefit of the universe might be discerned from the admirable and usefull and constant order motion influx properties and operations the creatures have Psal. 19. 2 3 4. Day unto day uttereth speech and night unto night sheweth knowledge There is no speech nor language where their voice is not heard Their line is gone out through all the earth and their words to the end of the world Act. 14. 16 17. Who in times past suffered all nations to walk in their own way nevertheless he left not himself without witness in that he did good and gave us rain from heaven and fruitfull seasons filling our hearts with food and gladness From Gods creating and providing for man not only the holy Psalmist Psal. 139. 6 c. Psal. 104. and elsewhere but even Philosophers among the Gentiles have taken occasion to magnifie the divine wisdome power and goodness And yet the most witty people knew not distinctly who this God was but did ignorantly worship him under this title of the unknown God as Paul sayes of the Athenians Act. 17. 23. 3. They did or might know that God was invisible Rom. 1. 20. That he was a Spirit Aristolle terms him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an intelligence or minde Deus est animus said the Latin Poet That he knew and judged thoughts and discerned the most hidden things was known by them as their accusing or excusing themselves by their own consciences between themselves apart from others shewed Rom. 2. 15. And yet when they knew God they glorified him not as God but became vain in their imaginations and their foolish heart was darkned professing themselves wise they became fools and changed the glory of the uncorruptible God into an image made like to corruptible man and to birds and to four footed beasts and creeping things Rom. 1. 21 22 23. 4. They did or might know that God was to be worshipped Aristotle in his Topicks saith To dispute whether God and parents deserve honour deserves punishment All nations saith Tully l. 1. Tusc. quaest acknowledge a Deity and divine worship and yet they understood not that God that made the world and all things therein seeing that he is Lord of heaven and earth dwelleth not in Temples made with hands neither is worshipped with mens hands as though he needed any thing seeing he giveth to all things life and breath and all things Acts 17. 24 25. 5. They knew that God was to be pacified by prayer and sacrifice and vowes and obedient mindes and repentance and executing of judgement as may be discerned by their carriage Jonah 1. and 3. Chapters yet knew not any thing of the great sacrifice which God had prepared to take away sin for ever and they often applied themselves to pacifie the Devil even by humane sacrifice instead of seeking peace from the true God 6. They did or might know the low condition of man in comparison of God as the Psalmist saith of himself Psal. 8. 3 4. When I consider the heavens the work of thy fingers the moon and the starres which thou hast ordained what is man that thou art mindefuil of him and the son of man that thou visitest him And infer the absolute soveraignty of God as the Apostle doth Rom. 9. 20. Shall the thing formed say to him that formed it why hast thou made me thus And as he doth conclude Rom. 11. 6. For of him and through him and for him are all things to whom be glory for ever And yet men have complained of their hard destiny and imagined God a debtour to them and that God should fulfill their pleasures as well as they do his will and self-exalring under the name of magnanimity was by Aristotle made a vertue vapouring a mans excellency 7. They might and should have known that parents are to be honoured wives to be cherished children to be nurtured justice to be administred yet many thought they might neglect parents commands to please their companions and deny them maintenance to keep an undue and rash vow and put away wives for light causes and expose their children and violate right to gain preferment and greatness 8. The Apostle tells us Rom. 2. 14 15. For when the Gentiles which have not the law do by nature the things contained in the law these having not the law are a law unto themselves which shew the work of the law written in their hearts their conscience also bearing witness or witnessing with them and their thoughts the mean while or between themselves accusing or excusing one another which proves that there was some sense of sin and duty in the most barbarous people and accordingly there was and is some kinde of government and administration of justice among them Some sins as of murther adultery robbery perjury breach of faith and trust parricide and some other sins have been judged to be horrible evils which they durst not commit Abimelech Gen. 20. 5. durst not use Sarah when he knew she was Abrahams wife and yet he thought he should have been innocent if she had been but his sister Either by instinct of nature or by tradition from Adam adultery was judged a horrible crime when simple fornication sodomy and other uncleanness were reckoned as no faults by the Gentiles which knew not God 1 Thes. 4. 5. Parricide was counted such a
work self-denial heavenlynesse faith hope in God and whatever else is amiable and imitable He went about doing good and healing all that were oppressed of the Devil Act. 10 33. He did no sinne neither was guile found in his mouth when he was reviled he reviled not again when he suffered he threatned not but committed himself to him that judgeth righteously 1 Per. 2. 22 23. The real of Gods house did eat him up Joh. 2. 17. It was his meat do do the will of him that sent him and to finish his work Joh. 4. 34. He was the good Shepherd that laid down his life for his Sheep Joh. 10. 11. Having loved his own which were in the world he loved them to the end Joh. 13. 1. Though he were their Lord and Master yet he washed his Disciples feet ver 23. 24. Though he was rich yet for our sakes he became poor that we through his poverty might be rich 2 Cor. 8. 9. Being in the form of God he made himself of no reputation but took upon him the form of a servant and was made in the likenesse of men and being found in fashion as a man he humbled himself and became obedient unto death even the death of the crosse Phil. 2. 6 7 8. He pleased not himself but as it is written the reproaches of them that reproached God fell on him Rom. 15. 3. The Son of man came not to be ministred to but to minister and to give his life a ransome for many Mat. 20. 28. In all these things and in all other his words and deeds he did shine forth so clearly that even his enemies could not but acknowledge him to have been a holy and just person even before Pontius Pilate he witnessed so good a confession 1 Tim. 6. 13. that Pilate who condemned him yet acquitted him from fault and the malefactor that suffered with him testified that he had done nothing amisse Luk. 23. 4 14 41. 3. Christ did inlighten now in this time as the expression is Mark 10. 38. after his resurrection untill the day in which he was taken up by giving Commandments through the Holy Ghost unto the Apostles whom he had chosen to whom also he shewed himself alive after his passion by many infallible proofs being seen of them fourty daies and speaking of the things pertaining to the Kingdom of God Act. 1. 2 3. 2. After his departure out of the world into Heaven he was and is an inlightening light now in this time mediately 1. By sending of the Holy Spirit whom he promised to send to the Apostles from the Father even the Spirit of truth which proceedeth from the Father and that he should testifie of him Joh. 15. 26. And guide them into all truth that he should not speak of himself but whatsoever he should hear that he should speak and would shew them things to come he should glorifie Christ for he should receive of his and should shew it to the Apostles that all that the Father had were his and therefore he said he should take of his and shew it to them Joh. 16. 13 14 15. Which was accordingly accomplished when the holy Spirit was given to them and those Prophets and other Teachers whom Christ gave to his Church were endued with the Holy Ghost after his ascension To whom and to the rest of Believers the holy Spirit is given as the earnest of their Inheritance and thereby the eyes of their understanning are inlightened that they may know what is the hope of his calling and what the riches of the glory of his Inheritance in the Saints Eph. 1. 14 18. Who receive not the spirit of the world but the Spirit which is of God that they might know the things which are freely given them of God 1 Cor. 2. 12. Because they are Sons God sends forth the Spirit of his Son into their hearts crying Abba Father Gal. 4. 6. 2. By the sending of Apostles and other Teachers into all Nations of whom in that respect he said Mat. 5. 14 15. Ye are the light of the world A City that is set on an hill cannot be hid Neither do men light a candle and put it under a bushel but on a candlestick and it giveth light to all that are in the house Ephes. 3. 8 9. Paul saith of himself To me is this grace given to inlighten all men as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies being the same which is used Joh. 1. 9. And indeed Christ when he ascended up on high led captivity captive and gave gifts to men some Apostles and some Prophets and some Evangelists and some Pastours and Teachers Eph. 4. 8 11. who were Angels of light and being placed on high hills in great Cities and on Candlesticks in many Churches were eminent lights in the world So that was said of the Heavens Psal. 19. 4. was verified of them Their sound went into all the earth and their words unto the ends of the world Rom. 10. 18. By which light the unfruitfull works of darknesse to wit the wâ—les of the powers of darknesse in their Idolatries and other wickednesse was discovered and innumerable souls brought out of the power of darknesse into the Kingdom of the Son of God From whose light succeeding Teachers by preaching the Gospel and baptizing Believers which the Ancients called inlightening many millions of people through the Romane Empire and other parts of the earth became Christians and were added to the Children of light and these Teachers are termed Starres in Christs right hand Rev. 1. 20. Lastly In the world to come as the phrase of Christ is Mark 10. 30. As the lightening that lighteneth out of the one part under Heaven shineth unto the other part under Heaven so shall also the Son of man be in his day Luk. 17. 24. Then shall he put on his glorious apparel and deck himself with light as a garment and being attended with all the Angels of light shall come in the glory of his Father and raise up the bodies of all the Children of light and bring them to the light so as that those eyes which were boared out for acknowledging him shall see him riding on the clouds of heaven triumphantly and they themselves shine as the Sun in the Kingdom of the Father And then he shall be our noon-light we shall know as we are known 1 Cor. 13. 12. Sect. 7. Christ inlightens by reason of his own lustre and his Fathers design to to shew him to the world The Reasons why Christ is thus an inlightening light are 1. From his own property he being light of himself is as all light is apt to communicate his light to the world As the property of the fire is to burn and the property of water to moysten so it is the property of light to shine forth Nothing is more diffusive of it self and apt to shew it self to others then light Darknesse hides things but light makes them appear As the Prince of
have access to God must be thus transformed renewed put off the old man as the Texts shew Therefore they have not a light within them as a safe sufficient guide to lead them to God 9. Arg. From Psal. 81. 11 12. But my people would not hearken to my voice and Israel would none of me so I gave them up to their own hearts lust and they walked in their own counsels Act. 14. 16. Who in times past suffered all nations to walk in their own wayes Whence I argue That light in man cannot be a safe sufficient guide to a man in his way to God to which the leaving a person by God is reckoned as the greatest curse and judgement for refusing to hearken to God but to leave a person to his own imagination lust to walk in his own counsel in his own way which is all one as to leave him to the light within him is reckoned as the greatest curse and judgement to a man from God for refusing to hearken to Gods voice as the Texts shew Therefore the light within each person is of it self no safe guide The Quakers prescribe to men that as their rule which God counts their curse 10. Arg. From Rom. 16. 25 26. Now to him that is of power to stablish you according to my Gospel and the preaching of Jesus Christ according to the revelation of the mystery which was kept secret since the world began but now is made manifest and by the Scriptures of the Prophets according to the Commandment of the everlasting God made known to all nations for the obedience of faith 1 Cor. 2. 7 8 9. But we speak the wisedome of God in a mystery even the hidden wisedome which God ordained before the world to our glory which none of the Princes of the world knew but as it is written Eye hath not seen nor ear heard neither have entred into the heart of man the things which God hath prepared for them that love him Eph. 3. 9. And to make all men see what is the fellowship of the mystery which from the beginning of the world hath been hid in God Col. 1. 25 25. Whereof I am made a Minister according to the dispensation of God to fulfill the word of God even the mystery which hath been hid from ages and from generations but now is made manifest to his Saints 2 Tim. 1. 9. The purpose and grace of God is now made manifest by the appearing of our Saviour Jesus Christ who hath brought immortality and life to light by the Gospel Whence I argue They had not a light in them as a sufficient safe guide to God from whom the mystery was hid which concerned the grace and purpose of God into whose heart the things which God had prepared for them that love him entered not to whom life and immortality was not brought to light But from the Gentiles the mystery of God was hid life and immortallity was not brought to light nor did the things God had prepared for them that love him enter into their hearts Therefore they had not a light within them as a sufficient guide to God 11. Arg. From 1 Cor. 2. 11. For what man knoweth the things of a man save the spirit of a man which is in him Even so the things of God knoweth no man but the Spirit of God Rom. 8. 9. Now if any man have not the Spirit of Christ the same is none of his Jude 19. Having not the Spirit Joh. 14. 17. The Spirit of truth whom the world cannot receive Whence I argue They have not light within them sufficient to guide them to God who have not the Spirit of God because they cannot know the things of God without the Spirit But every man hath not the Spirit of God Therefore every man hath not a light within sufficient to guide him to God 12. Arg. From Mat. 11. 27. All things are delivered unto me of my Father and no man knoweth the Son but the Father neither knoweth any man the Father save the Son and he to whom the Son will reveal him Joh. 14. 6. Jesus saith unto him I am the way the truth and the life no man cometh unto the Father but by me Whence I argue They had not a light within them to guide them to God to whom the Son did not reveal the Father who did not go by the Son as the way to the Father But the Son did not reveal the Father to every man nor did every man come to Christ Joh. 1. 5. 10. 12. 38. 5. 40. 43. Therefore every man had not a light within him sufficient to guide him to God 13. Arg. From Mat. 11. 25 26. At that time Jesus answered and said I thank thee O Father Lord of heaven and earth because thou hast hid these things from the wise and prudent and hast revealed them unto babes even so Father for so it seemed good in thy sight Mat. 13. 11. It is given to you to know the mysteries of the kingdome of heaven but to them it is not given Whence I argue If God hide the things of God which concern the knowledge of himself from some and reveal them to others if to some be given to know the mysteries of the kingdome of heaven not to others then every man hath not a light within him as a sufficient guide to direct him to God But the antecedent is true as the Texts shew and the consequence is evident of it self Therefore the consequent is also true 14. Arg. From those Texts which speak of Christ as a light come into the world Joh. 12. 46. I am come a light into the world that whosoever believeth on me should not abide in darkness Joh. 8. 12. Then Jesus spake again to them saying I am the light of the world he that followeth me shall not walk in darkness but shall have the light of life Joh. 9. 5. As long as I am in the world I am the light of the world Joh. 3. 19. And this is the condemnation that light is come into the world and men loved darkness rather then light because their deeds were evil Luk. 1. 78. Through the tender mercy of our God whereby the day-spring from on high hath visited us to give light to them that sit in darkness and in the shadow of death Luk. 2. 32. A light to lighten the Gentiles which would have been needless if every man had a light within him befoâ—e Christ his coming into the world sufficient to guide him in the way to God Yea the Text supposeth persons in darkness before to sit in darkness and in the shadow of death and to have need of another light without them to guide their feet into the way of peace and that the Gentiles were without light Whence I argue That opinion which makes the coming of Christ into the world to be the light of the world needless is an errour But the opinion of the Quakers concerning a light
even as also I am known 1 Cor. 13. 12. They are before the throne of God and serve him day and night in his Temple and he that sitteth on the throne shall dwell among them they shall hunger no more nor thirst any more neither shall the Sun light on them or any heat For the Lamb which is in the midst of the Throne shall feed them and shall lead them unto living fountains of water and God shall wipe away all tears from their eyes Rev. 7. 15 16 17. And there shall be no more death neither sorrow nor crying neither shall there be any more pain Rev. 21. 4. No night or gloomy day but perpetual light and serenity everlasting joy shall be upon their heads all clouds of fear sorrow ignorance despair disquietnesse shall fly away And this light shall be from Christ as the King of Saints Sect. 5. Christ inlightens by his natural Power as Gods Son and by his special Commission as sent of God 2. The natural light that all creatures have in their several kinds is from that natural power which Christ Jesus hath as the Son of God by whom he made the worlds who being the brightnesse of glory and the characteo or expresse Image of his person or substance bears or upholds all things by the word of his power Heb. 1. 2 3. To this purpose tends the speech of Christ Joh. 5. 17. My Father worketh hitherto and I work from whence the Jews gathered that he termed God his own Father making himself equal with God ver 18. to which Christ answers ver 19. Verily verily I say to you the Son can do nothing of himself but what he seeth the Father do for what things soever he doth these also doth the Son likewise Which shew that Christ asserted a coworking with his Father in all his works and power answerable to it The light of knowledge of God and his counsel of peace and joy and comfort of glory and everlasting blessednesse the Lord Christ communicates as by special Commission delegated by his Father sealed sanctified and sent into the world whereby he was made the light of the world according to what he saith Joh. 9. 5. As long as I am in the world I am the light of the world And ver 39. For judgment am I come into this world that they which see not might see and that they which see might be made blind The administration of the affairs belonging to the Kingdom of God was committed to him for inlightening governing protecting delivering raising up from the dead and advancing his Church subduing the devils reproving and condemning opposers of his Doctrine and work judging all in his great day All things saith he Mat. 11. 27. are delivered unto me of my Father Joh. 5. 20. For the Father loveth the Son and sheweth him all things that himself doeth and he will shew him greater works then these that ye may marvell For as the Father raiseth up the dead and quickneth them even so the Son quickneth whom he will For the Father judgeth no man but hath committed all judgment unto the Son Mat. 28. 18. All power is given unto me in Heaven and in earth By reason whereof and his being made man to do this work he is said to come down from Heaven not to do his own will but the will of him that sent him Joh. 6. 38. And it is said by Zacharias Luk. 1. 78. The day spring from on high hath visited us to give light to them that sit in darknesse Sect. 6. Christ inlightens by his Preaching Example Spirit Apostles now in this time by his Power and Glory in the world to come 3. The inlightening with the later sorts of light imparted by Christ as sent into the world is from him in this time now or in the world to come That inlightening which is now in thistime is either by himself or his Deputies immediately or by mediation of others 1. Christ in the daies of his flesh or as it is expressed John 9. 5. As long as he was in the world was the light of the world 1. He was the light of the world by his preaching wherein he was as the Sun still moving and inlightening all sorts and in all places taking occasion to preach the Gospel of the Kingdom of God to the poor and all sorts of people who resorted to him After his temptation he went about all Galilee teaching in their Synagogues and preaching the Gospel of the Kingdom and healing all manner of sicknesse and all manner of disease among the people Mat. 4. 23. When he preached in the house there was such resort to him that his Mother and Brethren could not come at him by reason of the presse but stood without desiring to speak with him but he preferred the work of reaching the people before private conference with his Mother Mat. 12. 47 48 49 50. No sooner was he got out of the house and come to the sea side but great multitudes were gathered together unto him so that he went into a ship and sate and the whole multitude stood on the shore and he taught them many things by Parables Mat. 13. 1 2 3. After he had been in a desert a while when he came out seeing much people was moved with compassion toward them because they were as sheep not having a Shepherd and he began to teach them many things Mark 6. 34. He was wont to go to the Mount of Olives to pray Luk. 22. 39. And early in the morning he came again into the temple and all the people came unto him and he sate down and taught them Joh. 8. 2. When he was in the way travelling when he was at meales he was still teaching his Disciples or those that were with him He neglected eating to prosecute the work of winning souls and lightening them by his preaching And this he counted his meat as he told his Disciples Joh. 4 34. My meat is to do the will of him that sent me and to finish his work By this means the people which sate in darknesse saw great light and to them which sate in the region and shadow of death light sprang up Mat. 4. 16. Thus Jesus Christ hath abolished death and brought immortality and life to light by the Gospel 2 Tim. 1. 10. 2. Christ was a light also by his Example Good example doth inlighten men not only directing but also provoking others to follow their steps Men as they are sociable so they love to do as they see others do Hence it is that they live as much by examples as by Precepts Wherefore saith Christ Mat 5. 16. Let your light so shine before men that they may see your good works and glorifie your Father which is in heaven Now of all the examples that ever were there was none more illustrious then Christs None so full of love goodnesse meeknesse patience humility contentedesse obedience innocence quietnesse holy zeal courage diligence in his
darknesse disguiseth himself puts on the form of a Serpent or Samuel loves to act in the night to keep men in ignorance and blindnesse it being the way most agreeable to his Kingdom which is the Kingdom of darknesse so the Lord Jesus the Lord of glory loved the light his Kingdom being the Kingdom of light His birth was manifested by a Starre Mat. 2. 2. he being the Star that should come out of Jacob as Balaam foretold Numb 24. 17. And there was darknesse over all the Land at his death so that the Sun was darkned Luk. 23. 44 45. Which shewed that then the Sun of righteousnesse was eclipsed His preaching was in the light I spake openly said he Job 18. 20. to the world I ever taught in the Synagogue and in the Temple whither the Jews alwaies resort and in secret have I said nothing His life and practice also was so illustrious and open that he could boldly appeal to his adversaries own testimony of him Which of you convinceth me of sin Joh. 8. 46. 2. Christ was the true light inligntening the world by his Fathers special design 1. Out of special love to his people for whose sake Christ was anointed to preach the Gospel to the poor sent to heal the broken-hearted to preach deliverance to the captives and recovering of sight to the blind to set at liberty them that are bruised Luk. 4. 18. According to the Prediction Isa. 60. 1 2 3. Arise be inlightened for thy light cometh and the glory of the Lord is risen upon thee For behold the darknesse shall cover the earth and grosse darknesse the people but the Lord shall arise upon thee and his glory shall be seen upon thee And the Gentiles shall come to thy light and Kings to the brightnesse of thy rising Which is applied thus by Paul Ephes. 5. 14. Wherefore he saith Awake thou that sleepest and arise from the dead and Christ shall give thee light 2. Out of special affection to Christ. For the Father loveth the Son and hath given all things into his hand Joh. 3. 35. For the Father loveth the Son and sheweth all things that himself doeth For as the Father raiseth up the dead and quickneth them even so the Son quickneth whom he will For the Father judgeth no man bus hath committed all judgment unto the Son that all men should honour the Son even as they honour the Father He that honoureth not the Son honoureth not the Father which hath sent him Joh. 6. 21 22 23. To this end it was that the Word was made flesh and dwelt among men and they beheld his glory the glory as of the only begotten of the Father full of grace and truth John 1. 14. And to this end did he appear to John Revel 1. 13. cloathed with a garment down to the foot and girt about the paps with a golden girdle His head and his hairs were white like wool as white as snow and his eyes were as a flame of fire And his feet like unto fine brasse as if they burned in a furnase and his voice as the sound of many waters And he had in his right hand seven Starres and out of his mouth went a sharp two-edged Sword and his countenance was as the Sun shineth in his strength ver 14 15 16. His last glorious appearing as it is termed Tit. 2. 13. shall be with his mighty Angels in flaming fire 2 Thes. 1. 7 8 10. When he shall come to be glorified in his Saints and to be admired in all them that believe God having highly exalted him and given him a Name which is above every Name that at the Name of Jesus every knee should bow of things in Heaven and things in earth and things under the earth And that every tongue should confesse that Jesus Christ is the Lord to the glory of God the Father Phil. 2. 9 10 11. Sect. 8. Application by way of Inference that we are to blesse God for Christs inlightening and all that are Christs are Children of Light From that which hath been said it follows 1. That there is much cause that we should blesse God for this incomprehensible benefit to men especially us Gentiles of raising up Christ to be the inlightening light of the world Sure all light which shews to inlighten and not to amaze is a great gift They that have been long blind or kept in darknesse and after recover their sight and see the light how are they over-joyed When blind Bartimaeus received his sight he followed Christ glorifying God Luk. 18. 43. And shall not we glorifie God who receive lightfrom Christ not only to follow him in the way in which he travelled on earth but also in the way in which he passed into glory We sometimes seem to wish that God would send us the light of Heaven and will we not praise God who hath sent his Son from Heaven to be the true inlightening light to guide us to Heaven Zacharias blessed God that by his tender mercy the day-spring from on high hath visited us to give light to them that sit in darknesse and in the shadow of death to guide our feet into the way of peace Luk. 1. 78 79. Simeon desired to live no longer after his meeting with Christ in the Temple but blessed God that his eyes had seen his salvation which he had prepared before the face of all people a light to lighten the Gentiles and the glory of his people Israel Luk. 2. 28 29 30 31. Herein we are bound to imitate them and to be inlarged in our blessing God and glorifying him for this great injoyment of the true inlightening light 2. Sith Christ is the inlightening light they that are Christs are Children of the light and of the day not of the night or darknesse 1 Thes. 5. 5. They therefore that abide in darknesse and walk in darknesse have no communion with Christ. For what fellowship hath righteousnesse with unrighteousnesse And what communion hath light with darknesse And what concord hath Christ with Belial 2 Cor. 6. 14 15. Now he that hateth his Brother is in darknesse and walketh indarknesse and knoweth not whether he goeth because that darknesse hath blinded his eyes 1 Joh. 2. 11. And what is their practice but practice of harred of their Brethren whose tongue are still venting reviling speeches against their Brethren as not in the light because they confesse sin in themselves and make not the light in their own consciences a sufficient light to guide them but sollow the light of the holy Scriptures Surely these are not in the light who are so full of self-boasting of their own perfection and Pharisee-like despising others Were we in errour yet in meeknesse those that oppose themselves should be instructed 2 Tim. 2. 25. if God peradventure will give them repentance to the acknowledging of the truth Wherein they failing and following the Prince of darknesse in railing accusations Iude 9. shew themselves not to be
are flesh whereas Christ saith he that is now born of the Spirit is Spirit and the new birth which makes us no longer flesh and blood in that sense is not the birth of water and of the Spirit mentioned Joh. 3. 5. but the power of God by which he will raise us up 1 Cor. 6. 14. the birth of water and of the Spirit Ioh. 3. 3. 5 6. is here in this life the other is not till the resurrection therefore the same is not meant by flesh and bloud 1 Cor. 15. 50. And flesh Ioh 3. 6. but in the one place that weakness is meant which is removed by the power of God and the voice of Christ at his coming to judgement the other that sinfull blindeness ignorance concupiscence which is consequent on humane generation and is removed by the preaching of the Gospel made effectual by the Spirit of God Whence I argue If that which is born of the flesh by humane generation be flesh that is corrupt ignorant depraved with proneness to errour and evil concupiscence so as that it must be born again of water and the Spirit afore it can enter into the kingdome of God then every man that cometh into the world by meer hnmane generation is void of light to guide him in his way to God and to salvation untill Christ enlighten him But the antecedent is true as hath been shewed by opening the Text Joh. 3. 6. therefore also the consequent Sect. 3. Vacuity of light without Christ enligtening is proved from Rom. 8. 7 8. Rom. 3. 9 10 11 23. 1 Cor. 2. 14. Mar. 7. 21. Iam. 1. 14. The same thing is further proved from the words of Paul Rom. 8. 7 8. Because the carnal minde or minding of the flesh is enmity against God for it is not subject to the Law of God neither indeed can be so then they that are in the flesh cannot please God In which speech the Apostle assignes the reason why the minding of the flesh is death Now by flesh is to be understood the sinfull pravity that is in man for neither meer natural weakness such as was in Adam and Eve afore they sinned nor the doing of natural actions without sin nor the minding of these are enmity against God or death or impossible to be subject to Gods Law But the minding of the innate pravity whose works are set down Gal. 5. 19. Now such are all that are not in the Spirit ver 9. and that by birth Joh. 3. 6. Therefore all that come into the world are flesh and till they be in the Spirit are void of that light which might bring them in subjection to the Law of God and so need Christs enlightening The same may be further confirmed from the allegation of the Apostle Rom. 3. 9 10 11 12. where to prove that all both Jews and Gentiles are under sin it is alleadged out of Psalmes the 14. and 53. that it is written there is none righteous no not one there is none that understandeth there is none that seeketh after God they are all gone out of the way they are altogether become unprofitable there is none that doth good no not one which cannot be true if understood without limitation sith then the Scriptures should be false that say that Noah was a righteous man and walked with God Abraham was one that God himself testified of to have feared him Abel obtained testimony that he was righteous God testifying of his gifts Heb. 11. 4. Of David God said I have found David the son of Jesse a man after mine own heart which shall fullfill all my will Act. 13. 22. Therefore it must be understood of all afore they are enlightned and converted and so proves that all without exception are void of saving light till Christ do enlighten them and being universal is to be conceived to be from their humane generation If any say that many of the things there said as that with their tongues they have used deceit their mouth is full of cursing and bitterness ver 13 14 c. cannot be said of Infants it is granted in respect of the actual practice yet in respect of their disposition inclination and aptitude to commit them they may which is further urged from ver 23. where he concludes that all have sinned and are come short of the glory of God Hereto I shall adjoyn the speech of Paul 1 Cor. 2. 14. where he saith that the natural man receiveth not the things of the Spirit of God for they are foolishness to him neither can he know them because they are spiritually discerned In which speech he expresly makes natural men not only non-intelligent of the things of God afore they have the Spirit of God by whom Christ enlighteneth but also uncapable of knowing them because they are discerned spiritually that is by the Spirit All the difficulty is who is meant by the natural man There are that understand by it not every man that is unregenerate but the most sensual and such as are guided by their senses altogether But the Text opposeth the natural man to the spiritual and makes all the inability to be from the defect of the Spirit of God and therefore understands the most rational man by the natural man if he want the Spirit of God Nor is the conceit of him that by natural man understands the weak Christian and by spiritual the strong Christian opposed to babes in Christ 1 Cor. 3. 1. right For though the Apostle saith he could not speak unto them as spiritual but as to carnal to babes in Christ yet doth he neither make babes in Christ an equipollent term to carnal as all one with it or deny babes in Christ to be spiritual But as the Apostle saith Rom. 7. 14. be was carnal though he were a strong man in Christ because he was in part carnal his flesh did sometimes draw him to fin against his will so babes in Christ may be spiritual and yet carnal in part by reason whereof he could not speak to them under the fin of contentions as to spiritual persons but as to carnal But that the term 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 notes a natural man or one that hath no more then his own soul to guide him is besides the reasons in the Text made more probable by Jam. 3. 15. where to the wisdome from above is opposed that from the earth from the soul from the Devil Iude 19. Soalary men are described such as have not the Spirit in neither place is the word fitly rendered sensual But were it yeelded that 1 Cor. 2. 14. the word translated natural man signifie a weak Christian sure it followes if a weak Christian cannot know the things of the Spirit of God without Christs enlightening much less a man not so much as a babe in Christ Yea the Apostle faith 2 Cor. 3. 5. he was not sufficient of himself to think any thing as of himself But besides these Texts when our Saviour
that by a faithfull and carefull use of those natural abilities that light of reason conscience and understanding which every person of mankind under heaven receiveth from God he may and shall receive from him yet further that which shall be of saving import and consequence to him Not much short of these is that French divine of much note who maintains universal grace objective though not subjective that is though there be not such an universal working by illumination or other operation of the Spirit of God so sufficient or effectual as to beget saith in every one yet there is so much revealed to every man even those that have not heard of Christ as might if they would apprehend it beget faith in God to salvation Sect. 2. The Opinion of the Quakers concerning a Light within each man is inquired into Out of the Principles of these men whether instilled by Popish Emissaries which have crept into the English Armies and Churches or some other way that sort of people who now go under the name of Quakers from their usual quaking before they began to speak thereby deluding the people as if they waited for a Revelation from God though most of their speeches of all of them have been their usual invectives against Preachers and pressing men to follow the light within them these people I say have drawn their tenet of an universal light in every man that cometh into the world without Bibles Preachers Church-communion Christian Ordinances to know his duty so as that he may be perfect which is indeed the reviving of old Pelagianism or worse and tends to the making of Christian Religion if not all Religion whatsoever unnecessary Those who heretofore or at this day maintain this universal sufficient light besides these Quakers are many of them subtile disputants and do set down their opinion distinctly and argue for it acutely though they decline the expresse owning of Pelagius his grosser expressions and Puccius his natural faith and Hurberus his universal election But the Quakers as they are for the most part destitute of that art of reasoning so they decline all conference in which they may be pressed to state the point in difference distinctly and to deliver their proofs and answer objections but instead thereof by clamour and reproaches which please their silly followers they reject all motions tending to a fair debate of the point in controversie Being desirous to know what they held one of them brought to me James Nailors Book termed A salutation to the seed of God and Love to the Lost which being in many passages obscure I delivered to him that brought me the Book fifty five Queries to be answered by them yea or no as the person had required of me to answer his Queries The Answer though made by one formerly known to me as a person of some ingenuity and learning yet was framed otherwise then I required declining to answer affirmatively or negatively to the Question as by me propounded but shifting off a plain Answer and instead thereof venting personal invectives Yet to my third Question which was thus Do you believe that those men who were never taught the Doctrine of the Law or of the Gospel of Jesus Christ have commonly a light within each of them which may guide them to the true knowledge of God and his waies unto everlasting life Omitting his words of obloquy thus he answered The Law is spiritual and there is no Nation or people into which the sound of it hath not come and the Gentiles which had not the letter were a law to themselves shewing the effect of the Law written in their hearts And Christ is the true light which lighteth every man that cometh into the world with a spiritual light the one loves this light and brings his deeds to it and by this light is led from his evil deeds into the knowledge of God who is life eternal in Christ to know the other hates the light because his deeds are evil and loves darknesse rather then light and there is his condemnation And their sound who were Ministers of this truth went into all the earth and their words unto the ends of the world Rom. 10. 18. In which Answer there is not an expresse resolution of the Question but sundry shifts to avoid a plain Answer as 1. Whereas he asserts that the Law is spiritual Rom. 7. 14. which is the Law of the ten Commandements or the last Precept of the ten and the Apostle ver 9. saith I was alive without the Law once which intimates that he was once without the Law that is without the right knowledge and understanding of it And Rom. 2. 14. the Gentiles of whom my Question was are said twice not to have the Law yet this Answerer asserts There is no Nation or people into which the sound of it hath not come and to avoid the objection arising from the words useth this expression And the Gentiles which had not the letter whereas the words are expresse they having not the Law 2. He patcheth together different Scriptures Joh. 1. 9. Joh. 3. 19 20. as if the light communicated by Christ coming into the world were the same with that with which in his sense he lighteth every man that cometh into the world not heeding that if every man that cometh into the world had a light sufficient to guide him and that even the Gentiles of whom Paul saith Gal. 4. 8. that they knew not God had a spiritual light and that thereby some were led from their evil deeds into the knowledge of God who is life eternal in Christ to know then none were in darknesse contrary to Paul Ephes. 5. 8. none were without Christ or without God in the world contrary to Paul Ephes. 2. 12. then Christ need not come into the world to inlighten men nor sond Ministers of this truth into all the earth sith they had this light before Christ was come into the world to inlighten them with spiritual light and if Christ doth inlighten with this spiritual light every one that cometh into the world there are none but come to the light they having it within them and it doth reprove their deeds whether they will or no. But it is no marvell that men that boast so much of light within them shew so much darknesse of mind in their expressions it being true of them as Christ said of the Pharisees Joh. 9. 41. Because ye say We see therefore your sin or blindnesse remains However it may be hence gathered that this is their conceit That every man that cometh into the world even the Gentiles that had not the letter by which he meanes the holy Scriptures or Bible or any Preacher or Teacher to instruct them out of it yet had from Christ a spiritual light and that one loves this light and brings his deeds to it and by this light is led from his evil deeds into the knowledge of God who is life eternal in
the mystery which from the beginning of the world hath been hid in God who created all things by Jesus Christ. Hence in the setting down the great mystery of godliness 1 Tim. 3. 16. this is one chief point that God was manifested in the flesh Preached to the Gentiles and believed on in the world For which reason it is said Tit. 2. 11. that the saving grace of God hath appeared or shined to all men and so Christ inlightens every man that cometh into the world with spirituall saving light Sect. 3. There is not sufficient direction in the acts of Gods common providence to lead men to the knowledg of Gods grace in Christ. How all spirituall light is derived from Christ and how he inlightens all sorts of men with it hath been shewed before in some measure Yet it is to be observed that he inlightneth Jews and Gentiles differently the Jews by his own personall Preaching and example the Gentiles by his Apostles and the gift of his Spirit instead of his personall Preaching There is another way which as I said before hath been conceived by some that God vouchsafed to the Gentiles before Christs comming in the flesh and in like manner he doth now to those who never heard the Gospell in an universall calling to the knowledge of his grace in Christ by his beneficence and patience towards all men and by the ordering of the Heavens and other Creatures in the world which are objects fit to induce men to enquire after a Mediator and the Gospel and that thereby men men might find out that which might lead them to faith and this hath been styled universall objective grace Against this opinion besides what is before said may be objected 1. That it is said Acts 11. 18. When they heard these things they held their peace and glorified God saying then hath God also to the Gentiles granted repentance unto life which shews that they gathered that God had granted repentance unto life to the Gentiles in that the Gospel was sent to him and not by any thing that before was vouchsafed to them therefore they judged not that repentance was granted to life by an universall calling in the view of Gods providence before If any say Cornelius was a praying believer before it is granted But 1. he was but a single person 2. he was a Proselyte of the gate and came to the knowledg of God not meerly by use of naturall abilities but by the Law and the Prophets which acquainted him with the promise of Christ. If it be said that Rom. 2. 4. it is said Or despisest thou the riches of his goodness and forbearance and long suffering not knowing that the goodness of God leadeth thee to repentance it is granted but it doth not follow therefore that the bare observation of Gods goodness patience and forbearance was a sufficient direction to lead them unto repentance unto life which could not be without the intervention of that Mediator and sacrifice who could not be discerned by that direction alone 2. If there had been such a direction to come to God the mystery of the Gospel and the grace of God could not be said to be kept secret since the world began and made manifest to all Nations then by the Scriptures of the Prophets Rom. 16. 25 26. it had not been the hidden wisdome of God in a mystery as it is termed 1 Cor. 2. 7. Which was from the beginning of the world hid in God Eph. 3. 9. From ages and generations Col. 1. 26. but had been revealed before by his patience goodness and forbearance and the frame and ordering of the Creatures contrary to those texts If it be said that the Apostle saith Rom. 10. 18. But I say have they not heard yes verily their sound went into all the earth and their words unto the end of the word It is answered that though the words as they are Psal. 19. 4. are meant of the motion and illumination of the Heavens yet the Apostle by way of allusion makes use of them only to shew that since the Apostles Preached the Gospell the Word of God was made known to all Nations for the obedience of faith as it is Rom. 16. 26. and this to be his meaning appears from v 14 15 16 17. whence the hearing mentioned v. 18. appears to be of the word of faith by Preachers sent who bring the glad tidings of good things Preach the Gospel of peace and their feet are therefore beautifull If it be said that Col. 1. 23. the Gospel is said to be Preached in every Creature under Heaven I grant that the particle in the Greek is which commonly is translated in but there it is to be translated to being redundant as not only by the use of the phrase Mark 16. 15. to which it is likely the Apostle had reference but also by the words may appear sith the Gospell Preached is said to be heard by them of which Paul was a Minister and were it to have the sense which those which read in would have it should not be restrained to every Creature under Heaven sith in the Heavens according to their sense the Gospell is as much if not more Preached as in every Creature under Heaven 3. If there had been a sufficient direction in the ordering of the Creatures and acts of divine providence to bring us to God then the counsell of God might have been found out by man if he had used his naturall abilities faithfully and carefully But the Apostle doth expresly deny this 1 Cor. 2. 9 10 11 12. saying not only that they have not entered into the heart of man but also that they are the deep things of God revealed by his Spirit not to be known but by it as no man knowes the things of man but the spirit of man that they are freely given of God and we receive his Spirit to make them known to us 4. If there had been a sufficient direction in the acts of divine common providence towards all men to lead us to the enquiery and knowledg of Gods grace in Christ then there had been an universall calling thereby But the Apostle denies mens calling to the communion of Gods grace to be universall 1 Cor. 1. 9 24 26. therefore there is not an universall objective grace or sufficient direction in acts of common divine providence to lead us to Gods grace If it be objected that it is said that the Gentiles held the truth in unrighteousness because that which ought to be known of God was manifest in them or to them for God hath shewd it unto them I answer it is true and the next v. 20. shews that if 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be to be read not what may be known but what ought to be known of God as that Author would have it yet v. 19. it is not said all that ought to be known of God was revealed to them not the counsell of Gods grace in reconciling
them to himself but only his eternall power and godhead which are understood by the things that are made v. 20. and the evill of some sins and necessity of some duties Rom. 2. 14. and that the effect of these is not conversion to God but inexcusableness Rom. 1. 20. and 2. 15. 5. If the Scripture term those times wherein the Gospell was not Preached to the Gentiles nor the written Law or Prophets sent to them the times of ignorance which God winked at or overlooked and by the Apostles then commanded every man every where to repent suffering all Nations in times past to walk in their own wayes then he did not by his acts of common providence sufficiently direct men to attain to his grace But the antecedent is true Acts 14. 16. and 17. 30. Therefore also the consequent If it be said that Acts 14. 17. it is said Nevertheless he left not himself without witness in that he did good and gave us rain from Heaven and fruitfull seasons filling our hearts with foode and gladness and Acts 17. 25. that he giveth to all life and breath and all things that he made all Nations of one bloud for to dwell on all the face of the earth and hath deterwined the times before appointed and the bounds of their habitation that they should seek the Lord if happily they might seek after him though he be not farre from every one of us v. 26. 27. It is granted but it is denied that the thing witnessed thereby was that gracious and good affection which he beares unto the world through Jesus Christ his inclination unto peace with men upon their repentance as the said Pagans debt p. 12. For those acts of providence do not so much as shew that by one meanes or other God is taken off from the rigor of his justice and severity of his wrath against sinners but only that he deferres it nor is it true that what is related Acts 14. 17. is all the Evangelicall Doctrine Preached at Lystra by Paul for it is said before v. 7. that they were at Lystra 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Preacbing the Gospel Nor is it consequent that because the Apostle faith Heb. 11. 6. He that cometh unto God must believe that he is and that he is a rewarder of them that diligently him that therefore this is all the faith or beliefe that the Apostles makes simply and absolutely necessary to bring a man unto God i. e. into grace or favour with him nor is it true For then many of the Gentiles had been brought into Gods favour without faith in Christ contrary to Eph. 2. 12. John 14. 6. Acts 4. 12. 1 John 5. 11 12. 6. If the grace of God given us in Christ before the times of ages were manifested by the appearing of Christ who abolished death and brought life and immortality or incorruption to light by the Gospel then it is supposed this grace was not to be seen before But the former is true 2 Tim. 1. 9 10. therefore also the latter 7. If it were so that the acts of Gods beneficence Acts 14. 17. testified his gracious affection unto the world through Jesus Christ then we might believe by reasoning without Preaching but that is contrary to Rom. 10. 14 15 17. Ergo 8. If there were no more faith absolutely necessary to bring a man to God then the belief of Gods being and reward of diligent seeking then a faith short of belief in Christ would purifie the heart and save yea workes would save for such a faith would be accepted only by reason of the workes it produceth But this takes away the main end of the Gospel Which tels us that we are saved by faith not by workes that all might be of grace and boasting might be excluded and Christ might be all in all Eph. 2. 7 8 9. Eph. 1. 3. 1 Cor. 1. 29 30 31. 2 Tim. 1. 9 10. Tit. 3. 4 5. therefore that opinion is to be rejected as making Christianity unnecessary and morall Philosophy sufficient to salvation Sect. 4. Application to move us Gentiles to rejoyce in this light and not to rest on humane reason As for us Christian Gentiles it concerns us 1. To magnifie the rich grace of God in causing the Lord Christ to come as a light to the Gentiles Oh let all that love the salvation of God admire exult glorifie God for his mercy as it is written For this cause will I confess to thee among the Gentiles and sing unto thy name And again he saith rejoyce ye Gentiles with his people and again praise the Lord all ye Gentiles and laud him all ye people and again Esaias saith There shall be a root of Jesse and he that shall rise to reign over the Gentiles in him shall the Gentiles trust Rom. 15. 9 10 11 12. There are a company of bastard Christians or rather Hypocriticall Atheists risen up who talk I know not whether they believe themselves as if every man might be saved in his own religion or in his own opinion though there be no religion in him if he live honestly he of a fair civll debonaier behaviour though these secretly follow their own lusts and when it is for their advantage slight rules of justice and temperance These count the knowledge of Christ preaching of the Gospel zeal for the purity of Gods worship and service and Doctrine of Christ superfluous and therefore are so far from magnifying the love of God in sending Christ to be a light to the Gentiles that they rather profanely deride the esteem of it and hate those Preachers and zealous Christians who earnestly urge men to follow the light of Christ as an eyesore to them disquieting and vexing them who mind only their own pleasure and profit and would not be disturbed by any discourse of God or Christ Heaven or Hell or judgment to come were such persons sensible of the state of the world afore Christs comming in the flesh the barbarous rudeness the abominable idolatry the horrible cruelty the beastly uncleanness the notorious perfidiousness that the best of those Nations were inured to they would prize more the light of Christ and preaching of the Gospell However it be with such as are either naturally or voluntarily blind or judicially blinded so as the light of the glorious Gospell of Jesus Christ doth not shine unto them yet you who have been once enlightned and have tasted of the good gift of God and of the powers of the world to come methinks should take heed how you let the relish of Gods goodness and memory of his loving kindness in giving Christ to be your light be lost We may justly and should if we were sensible of our benefit have a new song in our mouths even a song of thanksgiving to our God and joyn in comfort with the Prophet our praecentor Isa. 54. 1. Sing O barren thou that didst not bear break forth into singing and cry aloud thou that didst not