True Old Light Exalted Above Pretended New Light, Sermon 8
All spiritual saving Light is from Christ.
SERM. VIII.
Joh. 1. 9.
That was the true light, which lighteth every man that cometh into the world.
Sect. 1. All spiritual saving light of knowledge, peace, joy, hope, life, and glory, is from Christ.
IT remains that I consider the senses in which Christ as the great Officer of his Father, or Mediatour between God and man, enlightens with spiritual light every man that cometh into the world. I said that the Text may be understood of this light two wayes, 1. That all who are enlightened with spiritual light to salvation, have it from Christ. 2. That he doth enlighten all sorts and nations of men with spiritual light. I shall consider both.
1. That all who are enlightened with spiritual light to salvation, have it from Christ, is the same with that which Christ saith, Joh. 14. 6. I am the way, the truth, and the life, no man cometh unto the Father but by me. And it is proved in the several sorts of spiritual and saving light, that all who have them, have them from Christ. 1. There is the light of the knowledge of the glory of God, as the expression is, 2 Cor. 4. 6. and that is in the face of Jesus Christ. No man hath seen God at any time, the only begotten Son which is in the bosome of the Father, he hath declared him, Joh. 6. 46. Not that any man hath seen the Father, save he which is of God, he hath seen the Father. Joh. 14. 7. If ye had known me, ye should have known the Father also, Vers. 9. He that hath seen me, hath seen the Father. Believest thou not that I am in the Father, and the Father in me? The words that I speak unto you I speak not of my self, but the Father that dwelleth in me, he doth the works. 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. From whence it is apparent, that the light of the knowledge of God and his grace which bringeth salvation, is all from Christ. It was the Spirit of Christ which was in the Prophets, which testified beforehand the sufferings of Christ, and the glory that should follow, 1 Pet. 1. 11. 2. There is the light of peace with God, which is derived from Christ and no other. 2 Cor. 5. 18. And all things are of God, who hath reconciled us to himself by Jesus Christ. Vers. 19. God was in Christ reconciling the world unto himself, not imputing their trespasses unto them. Vers. 21. For he hath made him to be sin for us, who knew no sin, that we might be made the righteousness of God in him. Heb. 2. 17. Wherefore in all things it behoved him to be made like unto his brethren, that he might be a mercifull and faithfull high Priest in things pertaining to God, to make reconciliation for the sins of the people. Isa. 53. 5. But he was wounded for our transgressions, he was bruised for our iniquities the chastisement of our peace was upon him, and with his stripes we are healed, 1 Pet. 2. 24. who his own self bare our sins in his own body on the tree, that we being dead unto sins should live unto righteousness, by whose stripes ye were healed, Col. 1. 19, 20. For it pleased the Father that in him should all fullness dwell, and (having made peace through the Blood of his Cross) by him to reconcile all things to himself, by him I say whether they be things in Earth or things in Heaven. All then that have the light of righteousness and peace with God, have it from Jesus Christ, who is therefore termed by the Prophet Isai. 9. 6. the Prince of peace, and was represented by Melchizedeck King of Salem, that is, Heb. 7. 2. first being by interpretation King of righteousness, and after that also King of Salem, which is King of peace, Isai. 9. 7. of the increase of his governement and peace there shall be no end. 3. There is the light of spirituall joy, comfort, hope, courage, boldness, and confidence before God, which is derived from Jesus Christ and no other. We are the circumcision salth the Apostle, Phil. 3. 3. who worship God in the spirit, and rejoyce in Christ Jesus, and have no confidence in the flesh, Rom. 5. 10, 11. For if when we were enemies we were reconciled to God by the death of his Son: much more being reconciled we shall be saved by his life. And not only so, but we also joy in God through our Lord Jesus Christ, by whom we have now received the Atonement, Col. 1. 27. which is Christ in you the hope of glory, Phil. 2. 1. If there be any consolation in Christ, 2 Cor. 1. 5. For as the sufferings of Christ abound in us, so our consolation also aboundeth by Christ, Eph. 3. 12. In whom we have boldness and access with confidence by the faith of him, Eph. 2. 11, 12. Wherefore remember, that ye being in time passed Gentiles in the flesh, that at that time ye were without Christ being aliens from the Commonwealth of Israel, and strangers from the Covenants of promise, having no hope, and without God in the world. When they were without Christ they had no hope, 1 Thes. 4. 13. whereby it is evinced that all spirituall joy in God, all the comfort against death and wrath to come, all the courage and boldness and confidence before God, all the hope of the glory of God in which they rejoyce, Rom. 5. 2. all the spirituall strength they have to endure and do is from Christ, Phil. 4. 13. It is the peace of God which passeth all understanding, which keeps mens hearts and minds through Christ Jesus, v. 7. The light of life, as it is termed, John 8. 12. the inheritance of the Saints in light, Col. 1. 12. is from Christ and him only. 1 John 5. 11. And this is the record, that God hath given to us eternall life, and this life is in his Son, he that hath the Son hath life, and he that hath not the Son hath not life. John 3. 36. He that believeth on the Son hath everlasting life, and he that believeth not the Son shall not see life: but the wrath of God abideth on him. Rom. 6. 23. For the wages of sin is death, but the gift of God is eternall life through Jesus Christ our Lord. Rom. 5. 17, 18, 21 For if by one mans offence death reigned by one, much more they which receive abundance of grace, and of the gift of righteousness, shall reign in life by one Jesus Christ. Therefore as by the offence of one judgement came upon all men to condemnation: even so by the righteousness of one the free gift came upon all men unto justification of life, that as sin hath reigned unto death, even so might grace reign through righteousness unto eternall life, by Jesus Christ our Lord. 1 Cor. 15. 22. For as in Adam all dye, even so in Christ shall all be made alive. Acts 4. 12. Neither is there salvation in any other: for there is none other name under Heaven given among men, whereby we must be saved. 1 Cor 1. 30, 31. But of him are ye in Cerist Jesus, who of God is made unto us wisedome and righteousness and sanctification and redemption, that according as it is written, he that glorifieth let him glory in the Lord. Out of all which we may infer, that all the light of spirituall knowledg, whereby we know the way to God, and understand his will and counsell is from Christs irradiation, in whom are hid all the treasures of knowledge and wisdome, Col. 2. 3. that all our light of peace and amity and favour with God is communicated to us by the appearing of Jesus Christ in mans horizon, without which there would have been an eclipse of the light of Gods countenance for ever, that all our joy in the holy Ghost, our everlasting consolation, boldness, courage, and confidence in God is through Christ who strengthens us, without which we had been sick unto death for ever; that our eternall life, glory, salvation, is from Christ his resurrection and appearing, without which an everlasting night of torment and horrour had scized on us, we had been in utter darkness, where is nothing but weeping and wailing and gnashing of teeth.
Sect. 2. Christ inlightens Gentils as well as Jewes with spirituall light.
The other sense of the Text is, That the light of Christ is not confined to the Jewes, but extended to the Gentiles, that he doth with spirituall light inlighten all sorts and Nations of Men, according to the prediction of Simeon, Luke 2. 32. Mine eyes have seen thy salvation, which thou hast prepared before the face of all people, a light to lighten the Gentiles, and the glory of thy people Israel. A thing which was much gainsaid by the Jewes, who could not brooke it, That the Kingdome of God should be taken from them, and given to a Nation bringing forth the fruites thereof, as Christ speakes, Mat. 21. 43. for which the chief Priests and Pharisees sought to lay hands on him, v. 46. And when Paul had made a Narration of his converson, and how Christ appeared to him and said to him, Depart: for I will send thee far hence unto the Gentiles, the Jewes gave him audience unto this word, and then lift up their voices, and said, Away with such a fellow from the earth, for it is not fit that he should live, Acts 22. 21, 22. So odious and abominable was the mention of the calling of the Gentiles to be the people of God. And yet (so great was the blindness of the Jewes in reading the Prophets) the thing was frequently and plainly foretold by the Prophets, Isa. 42. 1, 4. Behold my servant whom I uphold, mine elect in whom my soul delighteth: I have put my spirit upon him, he shall bring forth judgment unto victory. He shall not fail nor be discouraged, till he have set judgment in the earth, and the yles shall wait for his law, Mat. 12. 18, 19, 20, 21. I will put my spirit upon him, and he shall shew judgment to the Gentiles, and in his name shall the Gentiles trust, Isai. 42. 6. I the Lord have called thee in righteousness, and will hold thine hand and will keep thee, and give thee for a Covenant of the people for a light of the Gentiles to open the blind eyes, to bring out the Prisoners from the Prison, and them that sit in darkness out of the Prison-house, Isa. 49. 9. And he said, It is a light thing that thou shouldst be my servant to raise up the Tribes of Jacob, and to restore the preserved of Israel: I will also give thee for a light to the Gentiles, that thou maist be my salvation unto the ends of the earth, from which place Simeon seemes to have taken his expression, Luke 2. 31, 32. and is alleadged by Paul Acts 13. 47. to that end, Isa. 55. 5. Behold thou shalt call a Nation that thou knowest not, and Nations that knew not thee shall run unto thee, because of the Lord thy God, and for the holy one of Israel, for he hath glorified thee, Isa. 60. 1, 3. Arise, be enlightned, for the light is come. and the glory of the Lord is risen upon thee, And the Gentiles shall come to thy light, and Kings to the brightness of thy rising. Accordingly our Lord Christ doth often declare himself to be the light of the world not confining his appearing to the Jewes only, but as the Sun of righteousuess he was to inlighten all Nations, John 8. 12. Then spake Jesus again unto 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. John 9. 5. As long as I am in the world I am in the light of the world, John 12. 46. I am come a light into the world, that whosoever believeth on me should not walk in darkness. Whereby the term [world] is meant specially the Gentiles, as the Apostle useth it, Rom. 11. 12. according to that speech of Christ John 12. 31, 32. Now is the judgement of this world, now shall the Prince of this world be cast out, and I, if I be lifted up from the earth, will draw all men unto me. Which thing our Lord Christ insinuated in the parables of the invitation of all sorts in the high wayes to the marriage of the Kings Son, Mat. 22. 9, 10. and to the great Supper, Luke 14. 22. and the prodigall Son, Luke 15. 32. and more plainly foretold John 10. 16. And other sheep I have which are not of this fold: them also I must bring, and they shall my voice, and there shall be one flock and one Shepheard. For though our Lord Christ Mat. 15. 24. saith, I am not sent but unto the lost sheep of the house of Israel, and commanded his twelve Apostles Mat. 10. 5; 6. Go not into the way of the Gentiles, and into any City of the Samaritans enter ye not, but go rather to the lost sheep of the house of Israel, yet did he begin to Preach to Galilee of the Gentiles, so that the people which sate in darkness saw great light: and to them which sate in the Region and shadow …f death light was sprung up Mat. 4. 5, 16. and when the woman of Canaan pleaded for her self and her daughter, that though she were a Dog, yet the Dogs eat of the crumbs that fall from their Masters table, Mat. 15. 27. Jesus answered and said unto her, O woman great is thy faith: be it unto thee even as thou wilt, and our Lord Christ did Preach himself to be Christ to a woman of a City of Samaria, called Sychar, who was thereby brought to believe on him with many of that City, John 4. 41. And after his resurrection he gave express commission to his Apostles to make Disciples of all Nations, Mat. 28. 19. to go into all the world, and to Preach the Gospell to every Creature, Mark 16. 15. appointing all sorts of Disciples to be Baptized in all Nations, according to which injunction, they went forth and Preached every where, the Lord working with them, and confirming the word with signes following, v. 20. And when Poter stuck at it to go to the Gentiles when Cornelius sent to him, God resolves him by a vision and a charge of the spirit with the descent of the spirit upon them, that he bad also to the Gentiles granted repentance unto life, Acts 11. 18. which thing he alleadged in the Councell at Jerusalem, Acts 15. 7. when he said, Men and Brethren, ye know that a good while ago God made choice among us, that the Gentiles by my mouth should hear the Word of the Gospel and believe, and God which knoweth the hearts bare them witness, giving them the holy Ghost as he did unto us, and put no difference between us and them, purifying their hearts by faith. To whom James assented adding v. 14, 15, 16, 17. Simeon hath declared how God at the first did visit the Gentiles to take out of them a people for his name, and to this agree the words of the Prophets as it is written, Amos 9. 11. After this I will returne: and will build again the Tabernacle of David, which is fallen down; and I will build again the ruines thereof, and will set it up, that the residue of men might seek after the Lord, and all the Gentiles upon whom my name is called, saith the Lord, who doth all these things. Which thing was also made known to Ananias concerning Paul, when he was told, that he was a chosen vessel unto him to bear his name before the Gentiles, and Kings, and the Children of Israel, Acts 9. 15. and to Paul himself, Acts 26. 17, 18. I have appeared to thee, and now send thee to the Gentiles to open their eyes, and to turn them from darkness to light, and from the power of Satan huto God. Whence he took it that the Gospel of the uncircumcission was committed to him, Gal. 3. 7. that he was a teacher of the Gentiles in faith and verity, 1 Tim. 2. 7. which thing he counted his speciall priviledge, Eph. 3. 8, 9. Unto me who am less then the least of all Saints is this grace given that I should Preach among the Gentiles the unsearchable riches of Christ, and foreign (the phrase in the text) to enlighten all men, or make all men see what is the fellowship of 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 foreign 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, foreign 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 travel with Child: for more are the children of the desolate Gentiles then the children of the married wife the people of the Jewes.
2. It concerns us to take heed how we doate on our own reason, or the most exact Writers of morality, or the most perfect patterns of civility and ingenuity, and neglect the light which Christ hath brought into the world. There is a good use to be made of the writings of the Gentile Philosophers, Orators, Poets, Historians: I am not so severe, as some ancient Councils were, utterly to forbid the reading of their Books: No not to the younger Students if they read them with a Christian eye, and a sound judgment, which is to be an Index Expurgatorius of many passages in them: yet if men rest there and be inamoured on them and prefer them, as Politian did, before the Gospell, they may justly expect to be lashed by God, as one of the Fathers is said to be for his inordinate affection and immoderate delight in Ciceroes works. I would not altogether forbid society with ingenious, civill, and morall men: there may be much good behaviour learned from them. But if we converse with them, and not with the children of the light, If we conforme our selves to this world, and be not transformed in the renewing of our minds, that we may know what that good acceptable and perfect will of God is in Christ, if we behold not with open face as in a glass the glory of the Lord, nor are changed into the same image from glory to glory even as by the spirit of the Lord, 2 Cor. 3. 18. We may be amiable to men, but not lovely in Gods eyes, we may win mens applause, but shall loose Gods favour. Let us be wise therefore so to use Candles that we do not burn daylight, I mean that we so make use of all the reason, and humane wisedome and virtue we have our selves, or discern in others Writings or examples, that yet we chiefly eye and follow the grand light the Sun of righteousness the Lord Jesus learning him, by studying the great counsell of God which he revealed and denying our selves take up our Cross and follow him as his Disciples.