Sermons, Sermon 5
SERMON, V.
PREFACE.
ART imitates Nature, and the nearer it comes to Nature in its effects, it is the more Excellent. Grace is the new Nature of a Christian, and Hypocrisie that Art that counterfeits it, and the more exquisite it is in Imitation, it is the more plausible to Men, but the more abominable to God; it may frame a Spiritual Man in Image so to the life, that not only others, but even the Hypocrite himself may admire it, and favouring his own Artifice, may be deceived so far, as to say, and to think, it lives, and fall in love with it, but he is no less abhorred, by the Searcher of hearts, than pleasing to himself. Surely this mischief of Hypocrisie can never be enough inveighed against. When Religion is in request, its the chief malady of the Church, and numbers dye of it, though because its a subtile and inward Evil it be little perceived. Its to be feared, there are many sick of it that look well and comely in God's outward Worship, and they may pass well in good Weather, in times of Peace, but days of Adversity are days of Trial. The prosperous Estate of the Church makes Hypocrites, and her Distress discovers them, but if they escape such trial, there is one inevitable day coming, wherein all secret things shall be made manifest. Men shall be turn'd inside out, and amongst all Sinners that shall then be brought before that Judgment Seat, the deformedst sight shall be an unmasked Hypocrite, and the heaviest sentence shall be his Portion.
Oh! That the consideration of this would scare us out of that false disguise in time, and set us all upon the study of Sincerity; precious is that Grace in God's esteem, a little of it will weigh down Mountains of formal Religion, in the Ballance of the Sanctuary. Which of us have not now brought Hypocrisie, more or less, into this House of God? Oh! that it were not with intention to nourish it, but with desire to be here cured of it, for, he alone, that hates it so much, can cure it; he alone can confer upon us that sincerity, wherein he mainly delights. If we have a mind, indeed, to be indued with it, it is no where else to be had, we must intreat it of God by humble Prayer, in the name of his Well beloved Son, by the assistance of his Holy Spirit.
Isaiah LX. 1. Second Sermon.
Arise, shine, for thy light is come, and the glory of the Lord is risen upon thee.
TRuly, light is sweet, and it is a pleasing thing to behold the Sun, says the Preacher, Eccles. 11. 7. But the interchange of Night with Day, adds to its beauty, and the longest Night makes Day the welcomest, as that People well knows, whose scituation in the World gives them a five or six months Night all of one piece. It is reported of some of them, That when they conceive their Night draws towards an end, they put on their richest Apparel, and climb up to the highest Mountains, with emulation, who shall first discover the returning light, which, so soon as it appears, they Salute, with Acclamations of Joy, and welcom it with solemn Feasting, and all other Testimonies of exceeding gladness. But such is the Lethargy of sinful Man, that he stirs not to meet his Spiritual Light, and which is worse, when it comes upon him, it finds him in love with Darkness; instead of his shouts of Joy for this Light, many a cry must be sounded in his Ears, to awaken him, and it is well too, if at length, he hear and obey this Voice, Arise, shine, for thy light is come, &c. It is clear that the words contain a Command, and the Reason of it: The Command to a twofold act, The Reason under two Expressions, proportionately different. Good reason the Church should arise, when the Lord's Glory is risen upon her; and it is very congruous, she should be enlightned and shine when her light is come. Of those two Acts or Duties, somewhat was formerly spoken, and the reason, likewise, was made use of so far, as relative to those Duties, and tending to their inforcement. But the meaning of the Phrases, in which the Reason is exprest, was rather, at that time, supposed, then either duly proved or …lustrated, so that it will be now expedient to consider, simply in themselves, these latter words: Thy light is come, &c.
So far as this Prophesie hath respect to the reduction of the Jews, from the Babylonish Captivity; that Temporal Deliverance, and ensuing Peace and Prosperity, was their Light, and that Divine Power by which it was effected, was this Glory of the Lord. And indeed, both these expressions are frequently used, in such a sense in Holy Writ: When I waited for light there came darkness, says Job, in his 30 Chapter, 26 ver. So Isaiah 58. 20, and many other places. And the Glory of the Lord, for a singular effect of his Power, Joh. 11. 40. Isa. 60. 18. and elsewhere. But this literal sense is but a step to elevate the Prophet to a sight of Christ's Spiritual Kingdom, which is usual with him, as our Saviour himself testifies, of another of his Prophesies. These things, said Esaias, when he saw his Glory, and spoke of him, Joh. 12. 41. It was a sight of that same Glory, that makes him say, Thy light was true, &c.
In these words, there are three things, concerning Christ, represented to the Churches view. First, His Beauty and Excellency, in that he is called light, and the glory of the Lord. Secondly, The Churches Propriety and Interest in him, Thy light, and risen upon thee, which hath a restrictive Emphasis, as the very next verse doth clearly manifest; as he is originally the Glory of the Lord, and the Light of the Lord, Lumen de lumine, so he is Communicatively the Churches light …nd her Glory too, as it is exprest in the 19th. verse of this same Chapter, Thy God, thy Glory. Thus hath she both his worth, and her own right, in him, to consider. Thirdly, His Presence, or her actual Possession, He is come, and is risen; and in these the Church, and each faithful Soul, may find a double Spring of Affection, the one of Love, the other of Joy: The transcendent Beauty of Christ makes him the choicest object of Love, and her Property in him, or Title to him, together with Possession, is the proper Cause of solid Joy:
First then, this Excellency is exprest by these two Characters, light, and the glory of the Lord. Concerning which, it will be fit both to demonstrate that they are the proper Titles of Christ, and here to be taken for him; as also, to shew what they signifie in him.
Indeed, the Apostle in his second Epistle to the Corinthians, 3 Chapter, insists much in extolling both the light and the glory of the Gospel. And in the 4th. verse of the next Chapter, speaks of the light of the Glorious Gospel, but he immediately imitates whence it hath this Light and Glory; the glorious Gospel of Christ, says he, who is the Image of God: So that it is most unnecessary to enquire whether the Messiah, or the Word that reveals him, be rather here couched under these terms of Light and the Glory of the Lord. These two agree so well altogether, and these words agree so well to them both, that it were an injury to attempt to sever them: All the difference will be this, Christ is that incomplex and substantial Light, The Gospel that complex Light, wherein he appears; but (not to be guilty of dark terms, especially in a discourse of Light) I take it in this resemblance, Christ is the Sun, and the Gospel his proper Sphere, or Heaven, wherein he gives light to his Church; he is primarily the Glory of the Lord, and the Gospel by participation, because it declares him, so that much of that which shall be spoken here of Christ, will be secondarily to be understood of the Gospel of Christ.
That Christ is Light, the Scripture speaks abundantly; his own voice, concerning himself, (notwithstanding the cavil of the Pharisees) is above all exception, for he is Truth it self. I am the light of the World, sayeth he, he that follows me shall not walk in darkness, John 8. 12. The Father that sent him gives him the same title, I will give thee for a light of the Gentiles, Isaiah 42. 6. & 49. 6. And not to multiply citations of the Prophets and Evangelists, who with one consent all magnifie this Light, take the true testimony of a false Prophet, (and indeed, the favourable witness of an Adversary is strongest.) It is that of Balaam, who saw that Christ was Light, though (because he saw him afar off (as he says himself) and had not his eye fortified, like the true Prophets) he discerned him but as a Star. There shall come a Star out of Jacob &c. Numb. 24. 17. But what need we go so far, to be certified what this Light and Glory of the Lord is, the Lord of Glory himself, seeing the very next verse to the Text assures us of it? Upon thee shall the Lord arise. And in the 19th. verse, The Lord shall be thy everlasting light, and thy God thy glory.
By this time, I hope it is clear That the Eternal Son of God, co-essential with his Father, was he that gave accomplishment to this Prophesie, by appearing to the World wrapt up in the darkness of Humane Nature. He is that day-spring from on high that hath visited us, as old Zacharias speaks, Luk. 1. 78.
Among all created Excellencies, none can be borrowed more fitly representing Christ, tha… that of Light. And is it not Christ that decks his Church with supernatural Beauty, and makes it indeed foreign, a comely World called out of the World? But the manifold agreement of Light with Christ, doth require more particular consideration.
Light is (as they call it) Primum Visible, The first object of Sight. And Jesus Christ, whom the Apostle stiles God over all blessed for ever, is, Primum Intelligibile, The prime object of the Understanding: What's then become of that Divine Sparkle, that understanding Soul, that the Father of Spirits breaths into these Bodies, that all our Thoughts creep here below, and leave their chief and noblest object inconsidered? Which of us may not complain (though few of us do) that our Souls have either no Wings to elevate themselves to the contemplation of him, from whom they issued, or if they make offers at it, our affections, engaged to the World, make us, like a Bird tied by the foot, fall presently down again into the mire? It is high time to leave Hunting shadows, and to turn our Internal Eye to the beholding of this Uncreated Light.
In this Elementary World, Light being (as we hear) the first Visible, all things are seen by it, and it by it self. Thus is Christ, among Spiritual things, in the Elect World of his Church; all things are made manifest by the Light, says the Apostle, Eph. 5. 13: speaking of Christ, as the following verse doth evidently testifie. It is in his Word, that he shines and makes it a directing and convincing Light, to discover all things that concern his Church and himself, to be known by its own brightness; how impertinent then is that question so much tossed by the Romish Church? How know you the Scriptures (say they) to be the Word of God, without the Testimony of the Church? I would ask one of them again, How they can know that it is day light, except some light a Candle to let them see it? They are little vers'd in Holy Scripture, that know not that it's frequently called Light; and they are senseless that know not that Light is seen and known by it self. If our Gospel be hid, says the Apostle, it is hid to them that perish; the God of this World having blinded their minds against the Light of the glorious Gospel, &c. No wonder if such stand in need of a Testimony, a blind Man knows not that it's light at noon day, but by report, but to those that have eyes, Light is seen by it self.
Again, it makes all other things that are in themselves to become actually visible (as they speak;) so by the word of this substantial word Jesus Christ, all things in Religion are tryed and discovered. The very Authority of the Church which they obtrude so confidently, must be stopt and examined by these Scriptures, which they would make stand to its courtesie. Doctrines, and Worship, must be tryed by this Light; and what will not endure this Trial, must not be endured in the House of God. To the Law and to the Testimonies (says the Prophet) if they speak not according to this Word, it is because there is no Light in them, Isa. 8. 20. The rays of Christ's Light are display'd thro'both his Testaments, and in them we see him.
But oh! How sublime is the knowledge of him; None is ignorant that there is Light, yet what Light is, few know; the best wits are troubled to define it: So all that bear the Name of Christians, acknowledge that Christ is, but to know what he is, is of marvellous difficulty; In a speculative way, unsoundable is the depth of his Nature and Properties, and his Generation who can declare? says our Prophet, I define not whether his eternal Generation, or his Incarnation in time. These are mysteries that shall hold the very Angels busie in admiration for ever, and for experimental knowledge by Faith, how small is the number of those that are truly acquainted with it?
Again, Light fitly resembles Christ in purity, it visits many impure places, and Lights upon the basest parts of the Earth, and yet remains most pure, and undefiled; Christ sees and takes notice of all the Enormities, and sinful pollutions in the World (as David says of the Sun, Psal. 19.) there is nothing hid from his Beams; ye many of those foul evils he cures, and purgeth away these pollutions, and yet is never stained by them in the least degree; he is a Physician not capable of infection, and therefore while he dwelt among Men, he shunned not Publicans and Sinners, but sought them rather; for with such was his business and employment. Indeed for a frail Man to be too bold in frequenting profane and obstinate persons, though with intention to reclaim them, is not always so safe. Metus est neattrahant; They may pull him in, that would help them forth, and pollute him that would cleanse them. But our Saviour, the Light of the World, runs no such hazard he is stronger than the perversest sinner, yea than the Prince of darkness himself, over whom his banners are always victorious, and purer than to be in danger of pollution; his precious blood is a Fountain opened for sin and uncleanness, sinners are purified by it, and it is not defiled by them; Thousands have washt in it, yet it shall abide, and always shall be most perfectly pure: And such a high Priest was needful for us, foreign undefiled, and though conversant with sinners, to communicate to them his goodness, yet separate from sinners in immunity from their evil. Heb. 7. 26.
To this agrees well that Title, the Prophet Malachi gives him, when he calls him the Son of Righteousness, full of Purity, and Righteousness, as the Sun is of Light, all luminous, without spot, subject to no Eclipse in himself, his Light being his own; Though our sins interposed, may hide him sometimes from us, as those real Eclipses in the Sun, are rather ours, for we are deprived of Light, but not the Sun. Christ is many ways most fitly called the Sun for since all created Light falls infinitely short of his worth, the Prince and Cheif of them, the Sun, cannot but suit best, so far as may be, to set forth his excellency.
The Light of the Sun is neither parted nor diminished, by being imparted to many several People, and Nations that behold it at one time; nor is the Righteousness of this Sun of Righteousness either lessened to himself, or to several Believers, by many partaking of it at once; it is wholly conferred upon each one of them, and remains whole in himself. Hence it is that not only Christ invites so liberally sinners to come to him, but even justified persons would so gladly draw all others to lay hold on this Righteousness of their Redeemer, knowing well, that if all the world were inriched by it, they themselves would be no whit the poorer.
Again the Sun hath a vivifying Power, not only of Plants and Vegetables; but if Philosophers be right, Sol & homo generant hominem; it hath a special influence in the Generation of Man, but is both more certainly and more eminently true of this Sun we speak of, in Mans Regeneration; that he is the proper and principal Efficient of it. The Evangelist calls him at once, The Light and the Life of Men, John 1. 4. To say nothing of him as Treasure. He is the source of our spiritual Life and Motion.
When the Sun takes its course towards us in the season of the year, it drives away the sharp Frosts, and the heavy Fogs of Winter, it clears the Heavens, decks the Earth with variety of Plants and Flowers, and awakes the Birds to the pleasant strains of their natural Musick. When Christ after a kind of Winter absence, returns to visit a declining Church, admirable is the change that be produces; all begins to flourish by his sweet influence, his House, his Worship, his people are all Cloathed with a new beauty, but it's spiritual, and therefore, none but spiritual eyes can discern it. When he will thus return, all the power and policy of Man can no more hinder him, than it could stay the course of the Sun in its circle. In like manner, a deserted forsaken Soul, that can do nothing but languish and droop, while Christ withdraws himself, what inexpressible vigour and alacrity finds it at his returning? Then those Graces, that while they lurkt seem'd to have been lost, and quite extinguished bud forth anew, with pleasant colour and fragrant smell. 'Tis the Light of his Countenance that banisheth their false fears, that strengthens their Faith, and cures their spiritual infirmities. This Sun is indeed the sovereign Physician: Unto you that fear my name, shall the Sun of Righteousness arise, with healing under his wings. Mal. 4. 2.
Finally, All darkness flees away before him; 'Twas his arising in the World, that made the day break, and the shadows flee away. The Types and Shadows of the Law, were then abolished. It was his Light that dispelled the mists of Ignorance and Idolatry, and he alone delivers the Soul from the night of sin and misery procured by it; All the Stars, and the Moon with them, cannot make it day in the World, this is the Suns peculiar, nor can Natures highest Light, the most refined Science and Morality, make it day in the Soul; for this is Christs.
The common Light of Reason, every Man that comes into the World, hath from him as his Creator, but the special Light of Grace they alone that are born again, have from him as their Saviour. Gross is the darkness of every natural mind, till Christ enlighten it.foreign. It can neither discern, nor receive the things of God. Ye were darkness (says the Apostle) but now are you light in the Lord, it's nothing else but a mass of darkness, and the companion of darkness is confusion, as it was in the mass of the World before Light was Created, and what is there under Heaven more confused than a carnal mind? The affections quite out of order, and though all naught, yet sometimes fighting one with another, and continually hurrying the Judgment whither they please; Now to dissipate this darkness, and remedy this confusion, Christ shines externally in his Word, but too much daily experience testifies, that this is not sufficient. Therefore to those whom he will make Children of the Light, to meet with this outward Light of his Word, he gives another internal, by the Spirit. The Sun can make dark things clear, but it cannot make a blind Man see them, but herein is the excellency of this Sun, that he illuminates not only the object, but the faculty, doth not only reveal the mysteries of his Kingdom, but opens blind eyes to behold them; and the first lineament of the renewed Image of God in Man, is that Light in the understanding, removing not only that simple Ignorance of Divine things, but these misconceits likewise, and false principles, and that wicked pertinacy, whereof Mans mind is naturally full; he that at first commanded Light to shine out of Darkness, infuseth saving Knowledge and Light, into the dark Soul of Man. And this Light (as was said) kindles Love. It is Vehiculum caloris, hath a powerful influence, begetting heat in the affections. Nor can this Divine Light be ever again fully extinguished, but conducts the Soul that hath received it, till it be received to the Land of Light and perfect happiness. Thus in our Redeemer is the Fountain of Life, as the Psalmist speaks, And in his Light do we see Light, Psal. 36. 9.
He is likewise here stiled, The Glory of the Lord. In the 2d. of Sam. 4 Chap. The Ark of God is called the glory, but it enjoyeth that name as a Type of Christ, in whom that now which the Ark contained was fulfilled. The Tabernacle is called the dwelling of God's glory, Psal. 26. 8. Likewise typifying him in the Tabernacle, in whose humane nature that glory dwells far more excellently. Joh. 1. 14. foreign, he dwelt in a Tabernacle among us, and we saw his glory as the glory of the only begotten Son of God, full of Grace and Truth. The Author of the Epistle to the Hebrews calls him foreign, the brightness of his Fathers glory, and the Character of his Person. And under these expressions lies that remarkable mystery of the Sons Eternal relation to the Father (which is rather humbly to be adored than boldly to be explained) either by God's perfect understanding of his own Essence, or by any other notion. It is true, he is called the Wisdom of the Father, but this Wisdom is too wonderful for us; He is called the Word, but what this Word means, I think we shall not well know, till we see him Face to Face, and contemplate him in the Light of Glory, mean while we may see him, to be the Glory of the Lord in a safer way, and sufficient measure to guide us on to that clear vision reserved above for us. We saw his glory, says that sublime Evangelist, but how could this excellent glory be seen by sinful Men, and not astonish and strike dead the beholders, He, was made Flesh and dwelt among us (says he) and so we saw his glory. That Majesty that we could never have lookt upon, he veiled with humane flesh, that we might not die, yea live, by seeing him. There he stood behind the wall, and shewed himself through the Trellis; In him dwelt the fulness of the Godhead, Col. 2. 9. But it was foreign, bodily, for who could have endured the splendor of the Godheads fulness, if that Cloud of his Body had not been drawn betwixt? And through it did shine that Grace and Truth, that Wisdom and Power in the work of our Redemption, whereby he was clearly manifested to be the glory of the Lord.
Surely we need not now ask the Church, or a believing Soul what is her beloved more than another, or if we do, well may she answer, He is the chiefest among Ten Thousand, and altogether lovely, for he is the Light of the World, and the glory of the Lord. Let not the numerous Titles of Earthly Potentates be once admitted into comparison with these. If we believe David, in his 62 Psal. 9. verse, the stateliest things and persons in the World being Ballanced with vanity it self, are found lighter than it, and shall we offer to weigh them with Christ. If we knew him righly, we would not sell the least glance or beam of this Light of his Countenance, for the highest favour of mortal Men, though it were constant and unchangeable (which it is not;) it is ignorance of Christ that maintains the credit of those vanities we admire: The Christian that is truly acquainted with him, enamoured with the brightness of his beauty can generously trample upon the smilings of the World with the one foot, and her frownings with the other; if he be rich or honourable, or both, yet he glories not in that, but Christ who is the glory of the Lord, is even then his chiefest glory. And the Light of Christ obscures that Worldly splendor in his estimation; and as the enjoyment of Christ overtops all his other joys, so it overcomes his griefs, as that great Light drowns the Light of prosperity, it shines bright in the darkness of Affliction; no dungeon so close that can keep out the rays of Christ's love from his beloved Prisoners. The World can no more take away this Light, than it can give it, Unto the just ariseth Light in Darkness, sayeth the Psalmist, and, When I sit in darkness the Lord shall be a Light unto me, says the Church in the 7th. of Micah, 8 verse. And as this Light is a Comfort, so it is likewise a Defence, that suffers no more of distress to come near the godly, than is profitable for them; Therefore we find very frequently in Scripture, where this Light and Glory is mentioned, Protection and Safety joyntly spoken of: The Lord is my Light, and withal my Salvation, whom shall I fear, says David, Psal 27. 1. The Lord is a Sun, and he is a Shield too, Psal. 84. 21. And truly I think him Shot-proof, that hath the Sun for his Buckler. And for glory; Upon all the Glory shall be a Defence, says our Prophet in his 4. Chapter, 5. verse. And the Prophet Zach. where he calls the Lord the Churches Glory in the midst of her, he calls him likewise a Wall of fire round about her, Zach. 2. 4. The only way then to he safe, is to keep this Light, and this Glory intire; to part with any part of this glory, is to make a breach in that Wall of fire, and if that be a means of safety let all Men judge; No, keep it whole, and then they must come through the fire that will assault you. Nor is this Light only defensive of the Church that embraceth it, but likewise destructive of all adverse powers; see a clear Testimony for this, in the 10. of Isaiah, 17, 18. verses. And the Light of Israel shall be for a fire, and his holy one for a flame (speaking there of the Assyrians) and it shall burn and devour his Thorns and his Briers in one day, and shall consume the glory of his Forrest, and of his Fruitful Field, (both Soul and Body) and they shall be as when a Standard bearer fainteth, &c.
Let ever then the Church of God entirely observe this Light and Glory of the Lord; and she shall undoubtedly be preserved by it. But to close in a word, first to those that know this Light, and then to those that are yet strangers to it.
You who know Christ, glory in him perpetually; well may he be your glory, when he is the Glory of the Lord: There are some that pretend love to Christ, and yet a taunting word of some profane miscreant, will almost make them ashamed of him; how would they die for Christ that are so tender as not to endure a Scoff for him? Where is that Spirit of Moses, that accounted the very reproaches of Christ greater riches than the Treasures of Egypt? O learn to glory in Christ, think highly of him, and speak so too. Methinks it is the Discourse in the World becomes Christians best, to be speaking one to another honorably of Jesus Christ, and of all Men, the Preachers of his Gospel should be most frequent in this Subject. This should be their great Theam, to extol and commend the Lord Jesus, that they may enflame many hearts with his love; and best can they do this, who are most strongly taken with this love themselves; Such will most gladly abase themselves, that Christ may be magnified, and whatsoever be their excellencies, they still account Christ their glory, and they are richly repayed, for he accounts them his glory; this would seem a strange word, if it were not the Apostles. They are the Messengers of the Churches, and the Glory of Christ, 2 Cor. 8. 23. Delight who will either in sloth and ignorance on the one hand, or in vain speculations and strains of frothy wit on the other: Surely those Preachers shall only be approved in the great day, who have constantly endeavoured in their measure, to speak the best and fittest they could for their Masters advantage, and happy these Christians of what estate soever, that in all estates make Christ their glory, and in all Actions have their eye fixed upon his glory, who is their Light and the Glory of the Lord.
Now to those that are strangers to him (would to God none that are to be spoken to, were such) To them I say, notice would be given both of the excellency and necessity of Christ. Though it were possibly to grop the way to happiness in the dark; yea, none will deny but to be conducted thither by a constant Light, is both more safe and more delightful. But were there any possibility to attain that end without this Light, the neglect of it were not altogether so strange. The wonder of all is this, That Christ alone being both that Life, and the way to it, and the Truth or Light that guides in that way, yet Christians (so called) should esteem and look after him as little, as if he were wholly needless: What meanest thou, O besotted sinner? is it so light a thing to die in thy sins, and eternally for them, that thou wilt not so much as open and admit the Light of Salvation, what shalt thou pretend in that terrible day? Though all other kind of people should offer some excuse, thou who hast heard the Gospel, shall be speechless: For not only shall the rigour of justice condemn thee, but Mercy it self shalt plead against thee, for thou hast despised it. That Light did come and was not embraced, shall be the main condemnation. How many thousands that make no doubt of Heaven, yet shall then fall short of it? It is not a superficial profession that will then pass current. It is not some publick sighs and groans from an unsanctified heart, which either come from custom or some present touch of the Word, nor yet is it some sudden risings of inward affection towards Christ upon the report of his worth, that shall then serve the turn. The intellective knowledge of Christ, the distinct understanding, yea the Orthodox Preaching of his Gospel, the maintaining of his publick cause, and suffering for it, shall not then be found sufficient, only that peculiar apprehension of Christ, those constant flames of spiritual love, that even course of holy walking in his Light shall be these Characters, whereby Christ shall own his Children, and admit them into the inheritance of perfect Light. One of the speakers in the Book of Job, discoursing of the prosperity of the ungodly calls it, but his Candle, and tells how long it can last. His Candle (says he) shall be put out with him, and that's the longest term of it, if it last his life time, it shall convey him no further, he goes into eternity in the dark; and therefore, as St. John says, he knows not whither he goeth. Quo nunc abibis? said that Emperor to his Soul; is it not a sad thing, when the Soul that knows no other but worldly Light, must take leave of it, and enter into eternal darkness, there to be uncessantly tormented with present anguish, and the frightful expectation of the last Judgment, where it must take again that Body which was the complice of its wickedness to be partaker of its punishment? where it shall have a double misery to behold Crowns of Immortality distributed to the godly, after the short combates of this Life, and it self thrust out among the Devils? then shall all Men be some way sensible, what is the worth of this now contemned light, the Lord Jesus Christ, the greatest number too late, for they shall be banisht from it for ever; but the Righteous shall then most perfectly know, and for ever enjoy this Light, and Glory of the Lord, To whom with the Father of Lights and Spirit of Grace, be eternity of Praise and Honour.