THE LIGHT OF THE WORLD. A Sermon preached at Botterwike in Holland, near Boston, in Lincolnshire. By THOMAS GRANGER, Preacher of God's word there.  JOHN 95. As long as I am in the World, I am the light of the World. 
LONDON: Printed by T. S. for Thomas Pavier, and are to be sold at his shop in Ivy lane. 1616.   

TO THE RIGHT Worshipful Mr. THOMAS LEVENTHORPE Esquire, Son and heir to the renowned Knight, Sir JOHN LEVENTHORPE, T. G. wisheth all happiness, and eternal blessedness.  
RIGHT Worshipful. The special affection that I bear to that lovely Olive, whereof you are a special branch, and the duty, wherein I ever remain obliged unto it, having heretofore received pleasant nutriture from thence, and delightful refreshing in the shade thereof, have often solicited me by one means or other, to show and testify my thankful mind to the same, and to yourself in particular. Silver and gold have I none, nor any costly present, but such as I have freely received, I freely offer unto you. The water is a common element; yet when one Synaeta having nothing to offer to Artaxerxes passing by, he took water out of the river Cyrus, with both his hands, and offered it to the king, who accepted it as a special gift, (as Aelianus recordeth) first, because water is the best element. Secondly, because it was taken out of Cyrus. So the Air & the Light are common, and I not having any gift to present you withal, am glad to offer the Light unto you, which I hope shall find special acceptance with you. First, because that of many lights this is the best light, giving light to all other lights of the natural soul, without which they are utter darkness, even as the lesser lights of the firmament are but dark and dead bodies without the light, and vital influence of the Sun. Secondly, because this light ariseth, and shineth out of another world than is either the Macrocosm or Microcosm, to wit, the spiritual world, which is the word and Church of God: But though this light be common, because it is offered to all, and shineth unto all, yet it is received of few, because dark earthy bodies cannot receive the light: in which respect it becometh a proper and special light, and I make no doubt, but that you are one of those few, who delight in this light: and therefore I trust will also accept this as a special gift, which is precious and special in itself, though it be not specially, but vulgarly set forth by me, to whom the exhibiting, and showing thereof to the world is also committed. The Lord protect and conduct you in the way everlasting.  
From Botterwike in Holland, near Boston, in Lincon. 1616. Your worships to command ever in the Lord THOMAS GRANGER.   

THE LIGHT OF THE WORLD.  JOHN 8. 12. Then spoke JESUS 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. 
THESE words contain a Sermon of our Saviour Christ, preached to the jews in the Temple: Wherein two things are principally to be considered, the Preface and the principal Scope. The Preface is in the former words [Then spoke jesus to them etc.] Wherein consider these circumstances: First, The person speaking [jesus spoke:] his speaking is amplified by a note of sedulity and oftenness in speaking [Spoke again.] Secondly, The persons to whom he spoke, [to them] viz. the people of the jews, flocking together about him, not to the pharisees. Thirdly, The time when, [then] that is, either after this time when the pharisees had tempted him, upon occasion of a woman taken in adultery, or else in the great and last day of the feast of Tabernacles, as some think; but whether, it mattereth not much.  
Whereas it is said, that he spoke to them again, hence we observe, and learn that Christ was most diligent, laborious, and painful in his calling, being in all things answerable to the commandment and will of his father. He was often weary, hungry, thirsty with travailing, and preaching; neither fainting, nor failing therein through want of earthly reward (as the manner of earthly men is) nor discouraged therefrom with the fear of his enemies In the Chapter aforegoing the jews seeking to kill him, he travailed into Galilee, and from thence about the middle of the Feast to jerusalem again, where he taught continually in the Temple till the end of the last day of the Feast, than he went into the mount Olivet to rest and refresh himself, and early in the morning he came again into the Temple to preach. By which History, and many other places, it is apparent, that Christ was continually employed in the actions of his calling. Hereupon it is that john saith, Cap. 21. 25. If all 
john 21. 25.  things were written that jesus spoke, and did, I suppose the world could hardly contain the books, that should be written of him: which words he uttered out of the consideration, and review of Christ's great and daily pains in teaching, preaching, & working miracles, which he thought could not more fitly be expressed than by such an hyperbolical kind of speaking. Likewise, joh. 4 34. Christ was wearied with travail, and thirsty, having neither drunk, nor eaten any thing since the morning, it being now midday, therefore his Disciples 
john 4. 3 4.  prayed him to eat; but he answered, I have meat to eat that ye know not of: My meat is, that I may do the will of him that sent me, and finish his work. As if he had said, though meat be now necessary for me, I having fasted thus long, yet is the doing of my father's will, and finishing of his work more necessary; therefore occasion of preaching, by the coming of the Samaritans, at this instant, being offered, I must forget bodily hunger, I must not now regard bodily meat, but I must redeem the present occasion, with neglect of my body and bodily sustenance. Likewise, Math. 26. 55. I sat daily 
Math. 26. 55.  teaching in the Temple among you, etc.  
Hereby the Ministers of Christ, are taught by his example to be laborious and painful in the faithful discharge of their office, in the destruction of the kingdom of sin and Satan, and in gathering and building up the Church and kingdom of Christ, seeing that he hath sent them in like manner as his father sent him, as himself saith. In joh. 4. 35. Christ exhorteth his Disciples to perform the duties of faithful labourers in the Lord's harvest, to be careful in reaping his fruits; his argument is drawn from the comparison of earthly haruest-labour. Say ye not, there are yet four months, and 
joh. 4. 35.  then cometh the harvest? etc. As if he should say, you are so careful for this earthly harvest, that you count the months, the weeks, and days till harvest come, so hungarly do you look for it, and painfully labour in it; but the Lords harvest, for which you ought to be as careful, is even now at hand, for ye may see the regions already white to the harvest, therefore you must not now be so careful for bodily meat, as to labour in the Lord's harvest, and to delight your souls in his work doing, even in reaping and gathering souls into his barn, redeeming all times and occasions with loss of your meat, drink, rest, sleep, pleasures, etc. even as earthly men do in the reaping and ining of their fruits. Furthermore he enforceth this exhortation by an argument drawn from the effect; namely, the reward of the haruest-labour, verse 36. He that reapeth receiveth wages, and gathereth fruit to eternal life. The wages is eternal 
Dan. 12. 3.  life, and the believing souls are eternal, Dan. 12. 3. They that turn many to righteousness, shall shine as the 
john 15. 16.  stars, for ever and ever. joh. 15. 16. I have chosen you, and ordained you, that ye go and bring forth fruit, and that your fruit remain, i. to eternal life. Hence it is, that Paul saith, 
1. Thes 2. 19  1 Thes. 2. 19 What is our hope, or joy, or crown of rejoicing, are not you even it, in the presence of our Lord jesus Christ at his coming? yes, you are our glory and joy. The Lord enjoineth jeremy this duty, with denunciation of vengeance 
jer. 1. 17.  annexed, if he failed therein. jer. 1. 17. Truss up thy loins, & arise and speak unto them all that I command thee, be not afraid of their faces, lest I destroy thee before them. 
1. Cor. 9 16.  The consideration hereof is a spur to Paul, exciting him to the serious performance of this duty. 1 Cor. 9 16. Necessity is laid upon me, and woe is unto me, if I preach not the Gospel: And hereupon is it, that he so straightly 
2. Tim. 4. 1. 2.  chargeth Timothy, 2 Tim. 4. 1. 2. I charge thee before God, and before the Lord jesus Christ, which shall judge the quick and the dead at his appearing, and in his Kingdom: Preach the word, be instant, in season and out of season, etc. These considerations of the reward on the one side, and of the punishment on the other, stirred up the Apostles to preach the Gospel with all boldness and constancy. Act. 3. 14. 15. Act 4 13. 19 20. Act. 5. 29. 30. Act▪ 7. 51. 52. Yea, joyfully to suffer afflictions, Act. 5 41. They rejoiced that they were counted worthy to suffer rebuke for the name of Christ. 2 Cor. 11. 23. to 29.  
Secondly, this teacheth every man to labour in his calling carefully and conscionably, approving himself in all things to God, to a good conscience▪ and to good men, Rom. 12. 6. 7. 8. Ephes. 4. 28. 2 Thess. 3. 10. Gen. 3. 19 Gen. 31. 6.  
Furthermore, whereas it is said that he spoke to them, it is to be understood of the multitude, though the pharisees in the next verse make reply. For Christ preached not to the Pharisees, but by accident, some of them ever being amongst the people that came to hear him, as spies, to watch him, and to catch some thing from his mouth, that they might have whereof to accuse him, Luc. 11 54. Therefore, because they were but dogs, and 
Luc. 11. 54.  swine, i contemners, and persecutors of the Word, utterly forsaken of God, and left to themselves, he casts not the holy things of God, the pearls of the Gospel, before them, Math. 7. 6. but in all places where he hath 
Math. 7. 6.  to deal with them, he either convinceth them, or confuteth them, or reproveth them, or curseth them, neither instructing, exhorting, nor dehorting them, which had been in vain, and to no purpose. Thus much of the Preface.  
Concerning the Scope, It is an exhortation, which is not simply propounded, but implied in the reason thereof. The exhortation is [follow me:] It is enforced by two reasons, the first negative, [He that followeth me shall not walk in darkness.] The second affirmative [but shall have the light of life:] These reasons are confirmed by their principle or ground, [I am the Light of the World.] Of these four things in order as they lie in the text.  

I. I am the Light of the World.  
It is an usual thing in the Scriptures to represent spiritual and heavenly things, by bodily and earthly things, that therein, as in glasses, we may behold heavenly things, although obscurely, which notwithstanding we cannot otherwise perceive, and see immediately, being too glorious, and vehement objects for us. Therefore as we cannot behold the light of the Sun in the Sun, but by reflection thereof in the Moon, in the stars, in the water, or other bright body, or else by refraction thereof in the misty air: so the soul, while it is in the body, heareth, seeth, understandeth, imagineth, with the body, and in a bodily manner; and therefore is not capable of such hearing, seeing, understanding, imagining, as it shallbe when it is separate from the body. 
1. Cor. 13. 12.  Hence it is that Paul saith, 1 Cor. 13. 12. We now see through a glass, darkly: We conceive of Heaven by a City, whose walls, pavements and mansions are of gold, pearl, crystal, 
Reu. 21.  emerald, etc. Reu. 21▪ We conceive of Hell by a dark dungeon, a stinging serpent, a gnawing worm, a burning river 
Esay 30. 33.  of brimstone, Esay 30. 33. So here the wisdom, love, mercy, and goodness of God in saving his elect, revealed by, and in jesus Christ to the world, is called Light.  
And because light and darkness are much used in the Scriptures, I will speak a little of this material, and bodily light; because it giveth light, and understanding not only to that, whatsoever may be spoken of in this text, but to many other places of Scripture.  
The Light is in substance clean, pure, beautiful, subtle, simple, uniform, void of all mixture, free from outward pollution, and may more fitly be compared to the substance of the highest Heaven, which is the tabernacle, or Sanctum Sanctorum of God, and his Angels, than to any earthly thing. Such is the glory of the light, that the eye cannot behold it, being in a subject of nature like itself, as the Sun is.  
Again, the light is pleasant, delightful, cheerful, comfortable, joyful, hopeful. For the light is the life of the world, and of every living creature, and the absence of light is the destruction of every creature. It is the life of the world in a double respect: first, in respect of the vital virtue: secondly, in respect of the shining.  
1. The vital power of the light is dispersed throughout all nature, from the highest Heaven, to the centre of the earth, comprehending, and containing all things in it. And though it giveth not light to the eye in all things, yet it shineth invisibly in every thing▪ whose virtue sustaineth, invisibly, sense, motion, and life in all creatures, and without which the virtues, and operations of the stars above, and elements below, are fruitless, lifeless and dead: so that Light being a material creature 
August. Basil.  in itself, is the common life, and form of every creature. And this is the light that God created the first day.  
II. The light is the life of the World, in respect of the shining▪ for if there were no light, all things should be hid in darkness, and invisible, and therefore could nothing move without stumbling, and falling, neither know whether to go, joh. 12. 35. And what could be 
joh. 12. 35.  looked for but sudden death? Again, without light we should have no knowledge of any thing: the firmament, and elements, with all their creatures should be invisible to us, there should be nothing but blindness, ignorance, fear, horror, sorrow, despair, we should be far worse than the prisoner that lies in the bottom of a nasty dungeon: Yea, if the light of the Sun were not, the World should be a very picture, and resemblance of Hell, a confusion of beasts, fowls, and men, every one treading other under foot, yea all things should be mingled together into one Chaos, or mass: there should be nothing but hunger, thirst, cold, nakedness, fears, terrors, mourning, and wailing, continual dying, one thing devouring another. Consider therefore what is the necessity, excellency, glory and felicity of the light, which is the life of the World. Hence it is that light is used in the Scripture to signify good, and darkness evil. Light signifieth the glory of Heaven, the essence, and holiness of God, the son of God, the doctrine of the Gospel, natural understanding, knowledge, and wisdom in the mind, the knowledge of the glory and wisdom of God in the salvation of the elect, holiness of life, Christians, felicity, and prosperity, life. Contrarily, darkness signifieth Hell, the pains and of Hell, sin and wickedness, the blindness and ignorance of man since the fall, sinful and lustful living, the Gentiles that know not God, calamity, and misery, death. These things are generally signified by Light and Darkness.  
But for the clearing of this particular place, the light hath four special significations. First, It signifieth God, that is, the Trinity in the Unity. Secondly, It signifieth the Father, Son, and holy Ghost, that is the Unity in the Trinity. Thirdly, it signifieth the Doctrine of the Gospel. Fourthly, it signifieth Christians, and Christian life.  

1 joh. 1. 5.  Concerning the first signification; It is said, 1 joh. 1. 5. God is Light, and in him is no darkness. As if he should say, God is holy. This holiness of the Divine nature standeth: First, in the life, and incomprehensible essence, or being of God: Secondly, in his other essential properties, as his power, wisdom, justice, mercy, goodnesses Thirdly, in his unspeakable, complete, celestial joy, blessedness, and felicity. And as God is all light, so there is no light without him, for all that is without him, is ignorance, darkness, and impurity.  
Concerning the second signification. I. God the father is the light of the world, but this light in him is invisible 
1 Tim. 6. 16.  to the world, and to Angels, 1 Tim. 6. 16. Who only hath immortality, and dwelleth in the Light, which none can attain 
joh. 1. 18. Wis. 9 13.  unto. joh. 1. 18. No man hath seen God at any time. Wis. 9 13. What man is he, that can know the Counsel of God; or who can think what the will of God is? Also, No man knoweth the father but the son, etc. Therefore this light of the world in the person of the father is hid & invisible.  
II. God the Son is the light of the world, by communication from the father, and in him is the light, and life of the world manifest, and visible, which was hid in God from everlasting. joh. 5. 36. As the father hath life in himself, so hath he given to the Son to have life in himself. For this cause is he called the image of the invisible God, and brightness of his glory, whose glorious nature, wisdom, and goodness shineth in the son, who with the father, is one and the same God. Heb. 1. 3. Hence it is, that he is called the wisdom of the father, because he perfectly knoweth all secrets hidden in the father. And he is in special manner called the Word, because he revealeth these secrets, and this light to the 
Nazian in orat. de filio Dei. Basil. in praefat. ant evang. joh.  World, in man's nature, and by man's voice. joh. 1. 18. No man hath seen God at any time: the son which is in the bosom of the father, he hath declared him.  
The Son therefore is the light, and life of men in a double respect. I. Christ is the light and life of man in the work of creation: for by participation of his life, and light, he received life, motion, sense, and knowledge. joh. 1. 4. In it was life, and the life was the light of men. 
joh. 1. 4.   
II. He is the life, and light of man in the work of redemption: in which respect, here he calls himself the light of the World. The former natural life, and light, which we received from him in the creation, is turned into darkness and death, through the envy of the Devil, and sin. So that naturally we are without God, without light, without life, lying in the darkness of ignorance, and the pollution of sin. Ezech. 16. 4. Rom. 1. 18. Now therefore, seeing that we are darkness and not light, death and not life, even dead in trespasses and sins. Ephes. 2. 1. God out of the hidden treasures 
Ephes. 2. 1.  of his wisdom, goodness, and mercy, hath quickened, revived, and begotten us again, by application of his lively light, communicated from before the beginning of the world to the son, & participated to us by, & through the son in the world. The son therefore is the light▪ and life of the world: he is the wisdom and word of the father revealing, declaring, and applying life and light to the world, and for this purpose the word was made flesh, and dwelled among us, 1 joh. 1. 1. That which was from the 
1 joh. 1. 1.  beginning (even Christ, God eternal) which we have heard (even the same Christ made man) which we have seen with our eyes, which we have looked upon, and our hands have handled, of the word of life declare we unto you. The Son therefore i● our life, light, and felicity: he alone of God is made unto us, wisdom, righteousness, 
1 Cor. 1. 30.  sanctification and redemption, 1 Cor. 1. 30. This place is a plain exposition of these words, [I am the light of the World;] for here the Apostle excludeth a man wholly from himself, as nothing but darkness and death, and setteth forth our spiritual, and lively being, and manner of being in Christ. I. He is our wisdom: All saving and true wisdom is in Christ, for God hath fully revealed himself in Christ, and by him to us, 
Colos. 2. 3.  and by no other means, Colos. 2. 3. In him are hid all the treasures of Wisdom and knowledge, and if all be in him, then without him is nothing, II. He is made our righteousness, that is to say, by him, and in him, alone we are accepted and beloved of God▪ For, first he alone by himself hath purged our sins: Secondly, his obedience alone is imputed to us for righteousness. In which two things standeth the righteousness of faith, by which God is our God, and we are his people. III. He is our sanctification: By nature we are profane, without God in the world, a mass of filthiness, and impurity, Gen. 8. 21. Esay 64. 6. job. 14. 4. but by the spirit of Christ, we are mortified, and renewed in affections▪ will, & even in the spirits of our minds▪ Rom. 8. 10. Ephes. 4. 22. 23. 24. FOUR He is our redemption: As if he should say, by him alone we are redeemed both from the bondage of sin, and misery that cometh by sin. This redemption is begun in this life, being delivered from the bondage of corruption, and accusation of an evil conscience, and perfected in the end of this life, when the soul is separate from the burden of the flesh; but consummate, and finished in the resurrection of the last day, when body and soul being reunited and joined together, shall remain for ever with Christ in his kingdom of glory.  
Now, that which the Apostle saith there, that Christ is our wisdom, righteousness, sanctification and redemption, is all one with that, which Christ saith here, I am the light of the world: Therefore if any man desire to know more wisdom, or other wisdom, more righteousness, or other righteousness, more redemption, or other, in whole, or in the least part, let him hear the Apostle, Colos. 2. 8▪ 9 Beware lest there be any man, that 
Colos. 2. 8. 9  spoil you through philosophies and vain deceit through the traditions of men, according to the rudiments of the world, and not after Christ: for in him dwelleth all the fullness of the godhead, bodily.  
III. The holy Ghost is the light of the world, Though God the Son be the wisdom and word of the father, giving light and life to the spiritual world, that is, the company of the regenerate, even as the Sun giveth light and life to the material world: yet the world, that is the unregenerate, living in the darkness of ignorance and sin, do not comprehend, nor receive this light of life, no more than the dead eye, or body is beautified by the light of the Sun to see and live therewith. joh. 1. 5. the light shineth in the darkness, and the darkness 
joh. 1. 5.  comprehended it not. 11. He came unto his own, and 
Esay 53. 1.  his own received him not. Esay 53. 1. Who will believe our 
joh. 12. 37.  report, and to whom is the arm of the Lord revealed? joh. 12. 37. Though he did many miracles before them, yet they believed not in him. So that the father is the fountain of light, the Son is light begotten of the Light, and took flesh on him to manifest, and participate this light to us, & the holy Ghost is light proceeding from both, being sent of the Father and the Son to enlighten us. But the Son is the light of the World in a more peculiar manner, because he is Emanuel, and in, and by him, is the work of our redemption wrought, but yet with the cooperation of the father, and the holy Ghost, as if three men should weave a coat, and the third wear it. So that the Trinity in the Unity, and the Unity in the Trinity, is the light of the World.  
Concerning the third signification. The Doctrine of the Gospel, is the light of the World. There be sundry Doctrines, and arts in the World, which are lights also; but they are natural lights, not lights of life; there is no virtue in these lights to quicken the mortal body, or to revive the dead soul: the Doctrine of the Gospel is only 
joh. 6. 63.  the light of life. joh. 6. 63. The words that I speak to you, are spirit and life. joh. 17. 3. Psal. 119. 105. joh. 24. 13.  
Concerning the fourth signification: Christians, and Christian life are the light of the World, and especially 
2 Cor. 4. 6.  the Ministers of the Word. 2 Cor. 4. 6. God that commanded the light to shine out of darkness, is he which hath shined in our hearts, to give the light of the knowledge of the glory of God in the face of Christ jesus. 
Math. 5. 14. Ephes. 5. 8.  Math. 5. 14. Ye are the light of the World. Ephes. 5. 8. Ye were once darkness, but now are ye light in the Lord, that is, you are now enlightened by the word of truth, 
Phil. 2. 15.  let your conversation be according to the truth, Phil. 2. 15. Be blameless and pure, and the sons of God, without reproof in the midst of a naughty and crooked nation, among 
Pro. 4. 18.  whom ye shine, as lights in the world▪ Prou. 4. 18. The way of the righteous shineth as the light, more and more unto the perfect day. Hereupon the works of the regenerate, 
Rom. 13. 12.  are called the works of light. Rom. 13. 12. Put on the armour of light, i honest behaviour.  
Notwithstanding all that hath been said, we must know, that although Christ, the Gospel, and Christian life, be the light of the world, yet the world, namely the unregenerate, comprehend not, nor see this light, because they take darkness to be light, and light to be darkness.  
Know therefore, that as Christ was reputed in the world, so were the Prophets before him, and the Apostles after him, and in such sort are the true Ministers, and true believers esteemed in the world. Mark what Esay saith of Christ▪ chap. 8. 18. I and the children which thou hast given me, are as signs and wonders in Israel, i. as monsters. As David saith, Behold I am become a monster unto many. And john saith of him, joh. 1. 10. He was in the 
joh. 1. 10.  world, and the world was made by him, and the world knew him not. john 9 29. Christ himself saith, Mat. 11. 19 
Mat. 11. 19  The son of man is counted a glutton, a drinker of wine, a companion of Publicans and sinners. Mat. 27. 63. He is counted a deceiver. Mat. 9 34. A sorcerer. joh. 8. 48. A Samaritan, and to have the devil. Mark. 3. 21. His kinsfolks lay 
joh. 9 24.  hold on him, supposing him to be beside himself. joh. 9 24, The pharisees know him to be a sinner. If Christ was thus reputed of, who never sinned, and in whose person, words and works, the Majesty, power, and glory of God appeared, yea through which, as through a crystal, his divinity shined forth to the world; how much more than the children of God that are clogged with infirmities? No marvel is it, though they be counted the vilest, and most contemptible persons of all other. See the cause hereof. Wisd. 2. 22, They do not understand the mysteries of God, nor can discern the honour of the souls, that are faultless. The cause of this ignorance and going astray is, vers. 21. Their 
joh. 3. 19  own wickedness hath blinded them. joh. 3. 19 This is the condemnation of the world, that light is come into the world, and men loved darkness more than light, because their deeds were evil. The wicked hate the light because it discovers sin, which they love; again the righteous love the light, because it discovers sin, which they hate, and manifesteth the right way unto them, into which they desire to enter, and wherein they delight to walk.  
The world knew not the Prophets that were before Christ. But what part or people of the world? The pharisees, Amorites, Ammonites, Moabites, Edomites? No marvel if these knew them not. But the Church of God, the Israelites knew them not: yea, they were worse than the Aliens. For the Ninivites persecuted not jonas, but 
jonas 3. 4. 5. etc.  believed God. jonas. 3▪ 4 5. etc. But the Israelites persecuted all the Prophets with derision, contempt, imprisonment, death. Act. 7. 52. Which of the Prophets have not your 
Acts 7. 52.  fathers persecuted, and they have slain them that showed before of the coming of that just, etc. Which were the slaughter-houses of the Prophets, and Saints, before Christ? even Samaria and jerusalem, Mat. 23. 37. Even jerusalem, where was the Temple and worship of God, 
Ezech. 16. 46.  where above all places in the world, God's name was called upon. Ezec. 16. 46. Thy eldest sister is Samaria, thy younger sister is Sodom.  

Acts 5. 28.  Again, the world, knew not the Apostles, that were after Christ. In Acts 5. 28. the preaching of the Gospel is counted sedition, and rebellion. In verse 38. 39 Gamaliel a Doctor of the Law doubteth whether it be of God, or of men, comparing the Apostles to Theudas and judas of Galilee, that made insurrection in the days of tribute. 
Acts 24. 5.  In Acts 24. 5. Paul is counted a pestilent fellow, a mover of sedition, a maintainer of the sect of the Nazarites, In the vers. 14. his doctrine is called Heresy, chap. 26. 44. Madness. 
1 Cor. 4. 13.  1. Cor. 4. 13. We are counted the of-scouring of all things. And john the Baptist, that came in the way of righteousness, is said to have the devil.  
In the primitive Church what evils soever happened to the City, or provinces of Rome, whether famine, pestilence, earthquakes, wars, unseasonable weather, the Christians were thought to be the causes thereof: whereupon rose great persecutions; whereas indeed they themselves were the causes thereof, which by reason of their unbelief, and malice, brought these judgements of God upon they own heads. And herein note the condition of this blind world, it always hath been and is suspicious of the truth, and the true profession thereof, fearing and dreading the same, as an enemy to their peace, and safety. Worldly peace, rest, safety, liberty, prosperity is all that the carnal man seeketh for, or careth for, making the end of their own doings and Gods doings also, the rest, ease, and pleasures of their bodies, and the pompous glorifying of their persons.  
Whatsoever is above this, and for God, they take to be against them, because they are against God, though not in outward show, yet in spirit, yea, making themselves their own Idols, joh. 11. 48. If we let him alone, all men 
joh. 11. 48.  will believe in him, and the Romans will come and take away both our place, and the Nation. These worldly Politicians, whose policy was not guided nor seasoned with grace, are afraid of Christ and Christian profession. If we let him thus alone, say they▪ all men will believe him to be the Prophet and Messias that should come, and so make him King: which when Caesar heareth, he will come with an invincible host against us, and utterly destroy this City, and the whole nation: Therefore our safest course is, by some means to plot his death: which plot and which means was the cause of the same destruction that they feared: for the Roman Emperor came, and took away their place and nation, because they slew the son of God, and persecuted the Gospel. These wicked wretches never feared that their infidelity, pride, covetousness oppression, hypocrisy, should be the causes of their ruin, but they feared the Gospel, and godly life. Again, 
Acts 5. 24.  Act 5. 24. The chief Priest & Saducees had put the Apostles in prison, but an Angel delivered them in the night, and commanded them to preach in the Temple the next day. Now the chief Priest and the Captain of the Temple and the high Priests, hearing what was done, doubted of them whereunto this would grow. These carnal and graceless politicians regarding only the establishing of their place, and of themselves, and of all things for themselves, feared an alteration, & doubted whether it would in the end prove to be with them or against them. And because indeed that it could not but be against them (for the preaching of jesus to be the son of God, the Prince and Saviour of the world must needs convince them of rebellion and murder, to their utter disgrace, shame, and confusion, among all the people) therefore they laboured by all means to murder the Apostles, & to quench the light of the Gospel. In like sort very many in these times, hanging between Popery and protestancy, doubt, and have long doubted what this gear will grow to in the end: In the mean time not regarding at all what their unbelief, pride, oppression, covetousness, epicurism, and mocking will grow to.  
Furthermore, as the world in all times and ages heretofore hath not known the strait paths of God; so in these present days of ours the true and right profession of Christianity is counted of many puritanism, and preciseness, phantasticalness, affectation of singularity, and hypocrisy. True it is indeed, that as there are true Preachers, and true believers, so Satan stirs up counterfeits, that have an outward show and resemblance of them, but are not purged from their inward filthiness: These are they that worldlings stumble at, concluding thus, even so are they all, therefore their profession is but a kind of sect; and to follow the common course, and practise of the world, is the surest and safest way. Here Satan hath his desire. Again if any godly man that hath always made conscience of his ways, shall offend, though of mere infirmity, or occasioned by some strong temptation, but yet so as he may justly be taxed, why then the matter is now out of all doubt; both he and all of his rank are hypocrites, and none else: such is the blindness of the world, and their prejudicate opinion of the children of God. But now to conclude this first part, let me leave this as a bone for the world to gnaw on, that stumbling blocks shall ever be cast before the feet of the wicked, yet shall the lantern of God's word shine unto them, to guide them without stumbling or erring; notwithstanding stumble they will, and fall down, even to the breaking of their neck; for their own wickedness blindeth them, yea and they do wilfully out of the hardness of their hearts close their eyes against the ways of truth, because the ways of error, death, & destruction are more pleasant unto them. Thus much of the principle or ground of the reasons enforcing the exhortation, which followeth next in order to be spoken of.   

II. He that followeth me.  
There are sundry sorts of followers. I. Young gentlemen, that are trained up for education sake under great personages, and for experience, countenance, and preferment sake in the world, are called their followers. II. They that hold on some sect of the Philosopher's schools, are called their followers. III. They that fashion and conform themselves to the example of any man that excelleth in any faculty, are called his followers, but these are secular followers, and not pertinent to this place.  
When Christ the light and life of the world preached the Gospel of salvation to the world, in the outward form and appearance of the Prophets that were before him, and of his Apostles and ministers after him, confirming his doctrine with miracles, he had divers followers. I. Some followed him to be cured of their diseases, and infirmities, Mat. 15. 30. Great multitudes came, having 
Mat. 15. 30.  with them the halt, blind, dumb, maimed, etc. Thus the ten lepers followed him, and especially the nine, that returned not to give God praise. Luke 17. 17. II. Some▪ followed 
Luke 17. 17.  him to gaze on him and his miracles, and for this purpose Herod was glad when Pilate had sent him to him, having been desirous of a long season to see him, because he had heard many things of him, & trusted to see some 
Luke 23. 8.  sign done by him. Luk. 23. 8. III. Some followed him for their bellies sake, as many do in these days. Thus judas followed him; not because he loved him, and embraced his doctrine in sincerity, but because he was a thief, and 
Mat. 8. 19  had the bag, and bare that which was given. john 12. 6. Thus the Scribe followed him. Mat. 8. 19 Master I will follow thee whither soever thou goest. He imagined in his earthly heart, as did judas and the people of the jews, that Christ should in the end be crowned King of the jews, and that he would prefer and advance his followers, as earthly Princes use to do. Therefore Christ shapes him an answer accordingly, verse 20. The foxes have holes and the birds of the heaven have nests, but the Son of Man hath not where to rest his head; consequently he hath nothing at all wherewith to gratify his followers and well-willers. Thus also a great multitude followed him over 
joh. 6. 26.  the sea of Tiberias, and from thence back to Capernaum, john 6. 26. Verily, verily, I say unto you, you seek me not because of the miracles, but because of the loaves that ye ate, and were filled. Fourthly, some followed him of envy to entangle him, in his speeches, as did the pharisees, Scribes, Sadduces, Lawyers, and the Herodians, which thought that Herod was the Christ. These are carnal and hypocritical followers, which neither are meant of here in this place.  
The true following of Christ, which here he speaketh of, is expressed by divers similitudes in the Scripture. 
joh. 10. 21.  john 10. 21. My sheep here my voice, and I know them, and they follow me, etc. where hearing signifieth Faith, and following Obedience. In other countries the shepherds drive not their sheep, but they call them and they follow them. Every flock knoweth the voice of their own shepherd, by often hearing him, & they follow him, but after a strange voice they will not follow: Even so Christ's sheep, the elect, hear his word, they know it and acknowledge it, and are obedient to it, that is, they suffer themselves to be ruled, and governed by their chief shepherd jesus Christ, speaking to them and calling them to him in his word, yea clocking them together as the hen doth her chickens. Mat. 23. 31. But mark the cause why they hear & obey him, in these words (And I know them.) This knowing is not only understood of God's foreknowledge, whereby he knew who were his from before all times, but of his knowing of them effectually in time. I call it effectual knowledge when the elect are possessed of this knowing or acknowledging them, by the inward calling of his spirit. And this assurance of Gods knowing them, acknowledging and owning them, is the cause why they know and acknowledge him, and are delighted with his word.  
Again, this true following of Christ is farther expressed in Ephes. 5. 1. Therefore be ye followers of God, as dear 
Ephes. 5. 1.  children. This verse is a conclusion of an exhortation of the last end of the verse afore going, forgive ye one another, even as God for Christ's sake hath forgiven you: Therefore be ye followers, etc. Children we know do imitate their parents, not only in deeds and words, but even in the affections of their hearts, and imaginations of their minds, resembling them inwardly, as they do outwardly; so that a man may say, this is right the father's child, or the father will never be dead whiles the child liveth. Now the reason hereof is, because he hath received the spirit of generation from the father, which frameth, fashioneth, and worketh him into the image, similitude, identity or selfness (as I may say) of his father: And this is a dear child, because the father doth not only love his child, but himself also in the child; and the child not only loveth his father, but himself in the father; so that the one cannot hate the other, unless he hate himself; and never man hated his own flesh▪ Therefore this union is most firm, and perpetual: even so the children of God do carry the resemblance and likeness of God in the inner man, in holiness by obedience to the first Table, and righteousness, by obedience to the second Table of the Commandments, which both proceed from Love, and Love from Faith.  
Therefore as God is holy, so are his children holy. 
Leu. 11. 44.  Leu. 11. 44. I am the Lord your God, be sanctified and be holy, for I the Lord your God am holy. As God is righteous, 
1 joh. 3. 7.  so are they righteous. 1 joh. 3. 7. He that doth righteousness is righteous, even as he is righteous. As God is merciful even so are they merciful. Luke 6. 36. As God is love, so walk they in love. Ephes. 5. 2. Walk in love, even as Christ 
1 joh. 3. 14.  hath loved us. 1 joh. 3. 14. We know we are translated from death to life, because we love the brethren. As God is true and just in all his words and works, so are they without hypocrisy, and doubting, both in respect of God their father, and in respect of their brethren. For the first, it is 
Ios. 24. 14. 1 Sam. 12. 24.  commanded Ios. 24. 14. Fear the Lord and serve him in uprightness and truth, 1 Sam. 12. 24. Fear the Lord and serve him in truth with all thy heart. For the second, it is 
Ephes. 4. 25.  commanded, Ephes. 4. 25. Cast away lying and speak every one truth to his neighbour. The reason of the commandment is in the words following, drawn from the conjunction of our members (for we are one another's members) but whose members are we? that the 15. verse declareth, of Christ our head, into whom we grow, and by whose spirit we are knit together. Therefore if we be the true members we follow Christ our head: Contrarily, if we be not true members, but false, counterfeit, and dead limbs, we are cut off from him, separate to the world, and bodily lusts: or at least if we be not apparently separate from him, but do still outwardly profess him, yet do we draw no virtue from him, leaving no feeling thereof in us, either mortifying sin in us, or quickening us to newness of life; but are as the dead branches growing in the tree, but drawing no suck or juice of life out of the tree. Secondly, if we be false and dead limbs, then are we separate from the other members, having no hearty fellowship with them.  
I need not to amplify this following, whereby Gods children follow him, by any more specials; for as they follow him in holiness, righteousness, mercifulness, love, truth, uprightness, so also in all other things. 1 Pet. 
1 Pet. 1. 15.  1. 15. As he which hath called you is holy, even so be ye holy in all manner of conversation. Mat. 5. 48. Be you perfect as your father which is in heaven, is perfect, 1 Pet. 2. 9 Ye are a chosen generation, a royal Priesthood, an holy nation, a peculiar people, that ye should show forth the virtues of him that hath called you out of darkness into his marvelous light. To this purpose also Christ saith, Mat. 5. 16. Let your light so shine before men that they may see your good works, and glorify your Father which is in heaven. Yea, this is the end of your election, redemption, and calling, even our sanctification. 1 Pet. 2. 2. 
1 Pet. 1. 2.   
Now the cause why the children of God do so resemble him in true wisdom, righteousness, and holiness, is because they have received from him the spirit of regeneration. joh. 3. 4. Except a man be borne of water 
joh. 3. 4.  and the spirit he cannot enter into the kingdom of God; that is, neither into the kingdom of grace, nor into the kingdom of glory. He is called the spirit of adoption, Rom. 8. 15. You have not received the spirit of bondage 
Rom. 8. 15.  to fear again, but the spirit of adoption, whereby we cry Abba, or call God father. Whatsoever we are, how morally good soever we be, we are but children of wrath, quite cut off from God, having no part at all in him; wild Olives, Rom. 11. 24. Bastards and runagates, 
Rom. 11. 24.  as Cain and Cham, until God adopt us into his family, giving us the spirit of sons, of his own free mercy, and grace, Tit. 3. 5. 6 Ezech. 36. 26. 17. Because this political term of adoption is used often in the Epistles, I will briefly declare the meaning thereof.  
Generation or begetting of children is natural or legal: legal generation is a political act maintaining nature, ordained for their comfort, which have no childs, the law providing children for them, whom nature hath failed. And thus may a man be said to beget children legally.  
Legal generation is also twofold, Adrogation and adoption. Adrogation is when he that is a free man, and under no man's power, authority or command, viz. neither of father, or master, is received into the place of a son, by an other, which thus by law becometh his father. And if he that is thus adrogate have children, they are also under his power, as Nephews, that is, his sons children.  
Adoption is when he that is under the power of an other, whether father or master, is taken by another man to be his son and heir. And if he have sons that is thus adopted, they are the nephews of the adoptour. And although the adoptour cannot give the spirit of a son unto him (which only the natural father can do) yet is the adopted so obliged & bound to him for those so great benefits both of freedom and inheritance, as that he cannot but for ever be most thankful to him, yea always ready and desirous to testify the same by his love, dutifulness, obedience, and all means towards his adoptour, even as he were his own son, and he his natural father.  
To apply this. We, even the best that ever was, were under the power of others, to wit, in the bondage, and under the tyranny of the devil, and sin, who had absolute power and command over us: and we miserable wretches yielded ourselves willingly, yea with delight, into subjection, and homage unto them, being destitute of the knowledge of God and godliness. Now God of his own free love, mercy, and grace, redeemed us out of the thraldom of those tyrants with the bloodshed and death of his own son: which willingly submitted himself in obedience to his father herein; for by no other price, nor other means could this purchase be made. Who because he was not only perfect man, but perfect God also, did by the spirit of sanctification free himself from the grave, the punishment, and imputation of our sins; and by the power of the same raised himself from death unto life, corruption, and death having no power over him. This sanctifying spirit of the son hath the Father given us, that by the power thereof our bondmen's minds, wills, affections, might be mortified and crucified; and that sonlike and spiritual minds, wills, affections, might be put into us, daily renewing us into the nature of ingenuous, and freeborn sons. This is more than the legal father or adoptour can do. For he can do no more but bind his adopted son to thankfulness for his benefits of bodily freedom, and earthly inheritance; but God hath given us the spirit of his son, whereby we are made and transformed into natural sons, and therefore affectioned towards him, as the child is towards his natural fathel. Much more thankful therefore, loving, dutiful and obedient aught we to be (if we be true sons) to God our father, and Christ our redeemer, that hath so dearly bought us out of the power of sin, death, and damnation, and brought us into the glorious liberty of sons, and hope of everlasting inheritance together with his own son.  
Therefore it is apparent, that it is the spirit which quickeneth, begetteth, fashioneth, and conformeth the children of God into the similitude and likeness of God their father, wherein at the first they were created, and into which they are renewed by the holy Ghost, by the Gospel of faith. This begetting and quickening spirit is called immortal seed. 1. Pet. 1. 23. Being borne a new, not of mortal seed, but of immortal, by the 
1 joh. 3. 9  word of God, etc. 1 joh. 3. 9 Whosoever is borne of God sinneth not, because his seed remaineth in him, etc. This seed is not the essence of the holy Ghost, but the power thereof, begetting faith of the Gospel in us, crucifying the body of sin in us, and renewing us into the 
Rom. 1. 13.  image of God. Rom. 1. 13. 14. If ye mortify the deeds of the flesh by the spirit, ye shall live; for as many as are led by the spirit of God, are the sons of God. Tit. 3 4. We are saved by the washing of the new birth, and renewing of the holy Ghost.  
To conclude this point then: As the child doth imitate the father by the union and identity of the spirit communicated unto him from the father: even so the child of God doth imitate and follow Christ by the union of the spirit of God and Christ, which the Apostle 
2 Pet. 1. 4.  calls participation of the divine nature. 2 Pet. 1. 4. Whereby most great and precious promises are given unto us, that by them ye should be partakers of the godly nature, in that ye flee the corruption which is in the world through lust.  
Quest Hereupon it may be demanded, how we are partakers of the godly nature, and how we are said properly to be the children of God.  
Answ. We are partakers of the godly nature two ways. First, in respect of the effect, virtues, and gifts of the holy Ghost working in us, and by us; as, first, enlightening our minds with the true knowledge of Christ: secondly, begetting faith in us, and incorporating us into Christ: thirdly, purging out the leaven of natural corruption in us: fourthly, fashioning us into new obedience: five, applying Christ with his gifts, and treasures unto us: sixtly, leading us into all truth: seventhly, comforting us in afflictions: eightly, sealing the certainty of our inheritance in our hearts by his testimony, as a 
Ephes. 1. 14.  pledge or earnest of the promises of God. Ephes. 1. 14. Hence it is that he is called The spirit of wisdom, and understanding, the spirit of counsel, and strength, the spirit of knowledge, and fear of the Lord, Esay. 11. 2. Because he 
Esay 11. 2.  begetteth, worketh, and increaseth those virtues and graces in us. Likewise the spirit of meekness, Galat. 6. 1. The spirit of faith. 2 Cor. 4. 13. The spirit of love. 2 Tim. 1. 7. Moreover the Apostles were partakers of the divine nature in respect of those extraordinary gifts wherewith they were endued for the execution of their Apostolical office.  
Secondly, we are partakers of the godly nature, in respect of the essence of God: not that God's essence is any part of us; but as he is God every where filling heaven and earth with his essence, so is he in special manner with, and in his children, and by his presence is effectual in them. Whereupon Paul saith, Rom. 8. 11. The 
Rom. 8. 11.  spirit of him which hath raised up jesus dwelleth in you. 
joh. 14. 23.  joh. 14. 23. If any one love me he will keep my word, and my Father will love him, and we will come and dwell with him. God is present with the wicked also, but it is in such sort as the judge is present with the malefactors.  
Thirdly, in this place the following of Christ is compared to the following of light, or to a lantern that giveth light to travelers to go the right way without error, falling or stumbling. Such a comparison the Psalmist maketh, Psal. 119. 105. Thy word is a lantern to my 
Psal. 119. 105.  feet, that I might not stumble, nor err. The word then, both showeth the right way for a Christian to walk in, and guideth him in the right way to walk without offence. So that to follow the light is to have our conversation in this world according to the word of God, which by his son he hath sent and revealed to us, and is effectual in them that are saved, bringing them out of the darkness of this world into the glorious light and sunshine of his kingdom and grace. Thus much of the exhortation. It followeth now to speak of the negative reason enforcing the same.   

III. Shall not walk in darkness.  
What it is to walk or live in darkness, the Apostle plainly declareth, Ephes. 4. 17. 18. 19 the 17 verse is a dehortation, Walk not as other Gentiles do in the vanity of their minds. Vanity of mind is a privation or want of true wisdom and knowledge, whereupon the imaginations of the mind, the affections of the heart, and actions of life, are not according to true wisdom and knowledge, but vain, that is, foolish, fruitless, unprofitable, 
Rom. 6. 21.  to no end. Rom. 6. 21. What fruit had you then in these things whereof you are now ashamed? for the end of these things is death.  
In the two verses following, he farther expresseth this vain and foolish life of the Gentiles, showing and declaring it by the causes thereof, which are two. The first is in the 18. verse, namely the corruption of the mind. The second is in the 19, verse, and that is remorcelesnesse of conscience.  
The corruption of the mind stands in two things. First, in the presence of evil (having their cogitation darkened.) Secondly, in the absence of good (Being strangers from the life of God.)  
Concerning the darkness of the mind, I thus express it. Man was created in the image of God, that is, 
Col. 3. 10.  in the true knowledge of God. Col. 3. 10. And have put on the new man, which is renewed in knowledge, after the image of him that hath created him, and in true righteousness and 
Ephes. 5. 24.  holiness. Ephes. 5. 24. Put on the new man, which after God is created in righteousness and true holiness. This knowledge was as a pure and eleare light in the mind of man; but after that by the fall man was separated from God, this light was darkened, that is, this knowledge was corrupted with ignorance as a punishment of the fall, so that there remained only some small notions, glimmering, or remainders of light or knowledge in him. Then again, this light or remainder of knowledge is farther corrupted by the frowardness of the affections and will. Now this small remnant being taken away, there succeed mere darkness, and brutish ignorance. Mat. 6. 23. If the light that is in thee be darkness, how 
Mat. 6. 23.  great is that darkness? As if he had said, if thy natural reason be darkened through the malice of thy heart, there is nothing but mere darkness.  
Secondly, the corruption of the mind standeth in the absence of good (strangers from the life of God.) Life is natural, or spiritual; the former we have by generation from Adam, and it is the function of the soul in motion, sense, and reason.  
Spiritual life is that which we have by regeneration or new birth, which is the action of the holy Ghost begetting faith in us, by the power whereof we destroy the body of sin, and are renewed into the image of God, which is here called the life of God. This life of God Paul doth plainly declare, Gal. 2. 19 20. That I 
Gal. 2. 19 20.  might live to God I am crucified with Christ (as touching the old man) 20. Thus I live, yet not I now, but Christ liveth in me (his spirit worketh new obedience in me.) In the words following he defineth this dying to sin, and newness of life by the cause (And in that I now live in the flesh, I live by the faith of the son of God.) The Gentiles and profane persons are far from this godly life.  
Furthermore this their strangeness from the life of God is declared by the cause thereof, that is, their ignorance: their ignorance is declared by the cause also, to wit, the hardness of their heart, which is the perverseness of the will and of the affections in the heart. And because froward and perverse men do resist, and seek to quench the small light that is in them, therefore God giveth them up into a reprobate mind void 
Rom. 1. 28.  of all judgement. Rome, 1. 28. This is the first cause of vain, foolish, and fruitless living.  
The second cause is remorcelesnesse of conscience, verse 19 Which being past feeling, have given themselves to wantonness. Custom in sin hardeneth the heart, and the heart being hardened rebelleth against the mind, and putteth out the light of reason, which bringeth a curse upon the conscience, and taketh away all remorse of sin, which is a token of reprobation. The Apostle 
1 Tim. 4. 2.  calleth it a seared conscience that cannot bleed. 1▪ Tim. 4. 2. Thus have I showed what it is to walk in darkness which is to live, not according to the knowledge of God, and his waves, but according to the imaginations and corrupt affections of our own hearts. And thus do all men naturally live, though never so wise, learned, civil, and great in the world; their whole life is foolish, fruitless, unprofitable, and their end is eternal death.  
For the further clearing of this point, I will show in what particulars the vain and foolish life of the ignorant is compared to darkness.  
First, darkness is a privation and want of light: so spiritual darkness, that is, the ignorance, and blindness of the heart is a privation, and want of the light or knowledge of God.  
Secondly, in darkness all things are invisible, one thing cannot be discerned from another: Black, and white, good and evil, hurtful things and profitable things are not discerned So in spiritual darkness, men call good evil, and evil good; sin is delightful and sweet to them, yea they countit abomination todepart 
1 Pet▪ 4. 4.  from evil. 1 Pet. 4. 4. Wherein it seemeth strange unto them, that ye run not with them to the same excess of riot, therefore speak they evil of you.  
Thirdly, in darkness a man knows not the right way, though he be never so quickesighted, and although he be set in it, yet will he soon go astray, running into bypaths and dangerous ways, like a blind man: so in So in spiritual darkness, ignorance of God in his word, a man knows not the way of life: this narrow way he can not find, & though he be never so subtle, politic, wise, and learned, well may he grope for the straight gate, as the men of Sodom did for Lot's door, but he shall never be able to find it; and though he daily look on it, yet shall he not discern it: All his ways are the ways of death, and the good and right way seemeth to him to be the worst way.  
Fourthly, if this light of the sun were not, the earth should be a very picture and resemblance of hell, a confused mass, or heap of beasts, fowls, and men, one thing treading other under foot, nothing but hunger, thirst, cold, nakedness, fear, terrors, sorrow, despair, mourning, and wailing, continual dying, one thing devouring another: Even so in spiritual darkness, where the knowledge of God's word is not, there is a resemblance of hell, and men are like devils: there is nothing but disorder and confusion, no duties towards God, nor towards man put in practice. Where this glorious light of the Gospel shineth not in the hearts of men, they are like to beasts and Serpents, yea, they degenerate into the natures of all noisome and venomous beasts. First, they hatch cockatrice eggs, that is, whatsoever 
Esay 59 5. Psal. 14. 5.  cometh from them is deadly poison. Esay 59 5. The poison of Asps is under their lips. Psal. 14. 5. Destruction and unhappiness is in their ways, verse 7. Secondly, they are vipers, children devouring parents, and parents their children. Mat. 3. 7. Thirdly, They are as fed 
jer. 5. 8.  horses, of unbridled and adulterous lusts, jer. 5. 8. Fourthly, Rejoicing and neighing in the victory and downfall of their neighbours, like to strong horses. jer. 50. 11. Fiftly, destroying 
jer. 50. 11.  their Prophets, teachers, instructors, and the poor, like to Lions. jer. 2. 30. Psal. 10. 9 & 22. 13. Sixtly, subtle and wilily to deceive, like Foxes. Luke 13. 32. Seventhly, 
Luk▪ 11. 32.  Girning and running about like dogs, if they be not satisfied in their unsatiable desires. Psal. 59 14. Esay 56. 11. Eightly, ravenous and greedy of the prey, full of cruelty, and without all mercy, like to wolves, Mat. 7. 15. Where the light of the Gospel shineth not in the hearts and minds of men what can there be but pride, vainglory, drunkenness, excessive drink, oppression, deceiving one another, and being deceived, every Superior treading his Inferior under foot; politic and crafty circumventing one another, wily entrapping and ensnaring one another; cozenage, fraudulent dealing, dissembling and lying in bargaining, bloodsucking by cruel oppression hateful and heathenish rent-racking, vain and prodigal spending, voluptuous living, and licentious gaming, murders, envy, ill will, contention▪ and trouble, whoredoms, adulteteries, and wantonness? These and such like, are the works of darkness, even of them that are alive in body, and dead in soul. But Christ is the light of the world: they that follow him shall not live in such darkness, but shall have the light of life. Thus much of the negative reason: the affirmative followeth.   

FOUR But shall have the light of life.  
There be two lights of life, or lively lights. First the knowledge of God in righteousness and holiness, participated by the son of God to Adam in the creation, is called lively light: I say, the natural knowledge of God in Adam before the fall, was the light of natural life, which life stood in absolute holiness, which was his perfect obedience to the first Table, and absolute righteousness, which was his obedience to the second. But this lively light by the fall was extinguished, yet not wholly, but so buried in ignorance and impurity, as it is of no force to bring forth in us any pure worship of God, or holiness of life, but serveth rather to bridle and restrain us from outrageous sin, and to give us some light to discern our ignorance and malice, to our own accusation and condemnation, so that it is a deadly and not a lively light.  
The second light is a new knowledge, that is, the knowledge of God in Christ. Of God in Christ reconciling the world to himself: of God in Christ our merciful and loving father: of God in Christ redeeming and purchasing us again, when by sin we were utterly lost: of God in Christ restoring us to sight, that were utterly blind, and ignorant: of God in Christ abolishing the body of sin, and corruption in us: of God in Christ renewing us into his own image and likeness, from which by Adam's transgression we fell: of God in Christ, turning the curse of the earth, with all afflictions and troubles, into blessings and means to eternal bliss: of God in Christ, preparing a kingdom and heavenly City for us, whose pavements, walls, and buildings are of Gold, Pearl, Emeralds, Chrysolites, Carbuncles, and all costly ornaments, a thousand times excelling the Sanctum Sanctorum of Salomon's Temple in glory.  
He that followeth Christ hath this lively light in him▪ he that followeth him not, hath no light in him, but is shut up in ignorance and darkness. He ay say that denying carnal wisdom, and fleshly lusts, doth follow him, is enlightened to see and behold the glory of God in saving the elect▪ by and through Christ, which the Gospel setteth forth: And by virtue of this light and saving knowledge is he made partaker of the divine nature, that is quickened to live the life of God, which stands in new obedience. He therefore that followeth Christ hath the light of life.  
What it is to have the light of life, or to walk in the light, is plainly expressed. joh. 12. 35. 36. Yet a little 
joh. 12. 35. 36.  while the light is with you; walk while ye have light, lest the darkness come upon you, etc. Christ exhorteth here to walk in the light, which signifieth two things.  
First, to believe in him, as it is in the verse following, while ye have light, believe in the light, etc. first, I say, to walk in the light signifieth to believe in Christ, our wisdom, righteousness, sanctification, redemption.  
Secondly, it signifieth the performance of all duties worthy of a Christian, which is to have our conversation according to our faith in him. For as the light of the day is given to us to walk, and labour in our callings; even so this spiritual light or day, shining in the Gospel, is given to us to walk, to labour, and to live therein. And he that walketh not in the light of the Gospel, walketh in darkness, even after the imagination of his own corrupt heart, in the craftiness and deceiveableness of fleshly lusts. For the further clearing of this point▪ I will show in what particulars this lively & saving knowledge of God in Christ, revealed in the Gospel, and applied to the elect by the spirit, is called Light.  
First, the light is so glorious a creature, that no fleshly eye can behold it, being in a subject of nature, like itself, as the Sun is: even so the light of the Gospel is so glorious, that the eye of man's reason and understanding cannot in the least measure apprehend it.  
Secondly, the light is pleasant, delightful, cheerful, comfortable, joyful, and hopeful; but in the absence of light there is heaviness, sadness, sleepiness, pensiveness, sorrowfulness, dispairfulnesse, fearfulness: even so, this saving knowledge placeth the soul in much more happiness, and felicity, affording true and everlasting pleasures, true delights, true cheerfulness, true comforts, true joys, true hope, which the miseries and afflictions of this life cannot abolish or corrupt, seeing that they are the rays and beams of the Sun of righteousness, shining in us. How invincible, and unquenchable is this saving knowledge, the light of life?  
Thirdly, the visible light is the life of the material world, maintaining life, motion, sense, in all creatures in the firmament above, and elements below, even so this saving knowledge is the life of the spiritual world, that is, the company of Gods elect, kindling spiritual life in them, giving spiritual wisdom, understanding, reason, sense, motion, unto them, whereby they differ from other men, more than other men differ from beasts.  
Fourthly, as by the shining light all things are visible to us, and every thing is discerned and known: even so by this saving knowledge are all things made manifest to the eyes of our minds. For by virtue hereof, we discern between good and evil, between holiness and profaneness, between true wisdom and worldly craftiness, between the true worship of God, and idolatry, or false-worshippe, between sincerity and hypocrisy, between the works of light and darkness, between Christ, and Antichrist; between God and the Devil, who can transform himself into an Angel of light, to blind the eyes of Infidels, that they that want this knowledge discern little or nothing at all between the one and the other, yea they altogether take the one for the other, like to the blind man that goeth confidently the contrary way.  
Fiftly, as the light doth enlighten the bodily eyes, whereby we see to walk in the right way, and that without stumbling or falling: even so this saving knowledge showeth the right way to eternal bliss, and guideth us without falling into the pitfalls of Satan, and this wicked world.   
FINIS.