THE
LIGHT
OF
THE
WORLD
.
IOHN
8.
12.
Then
spake
IESVS
againe
to
them
,
saying
,
I
am
the
light
of
the
world
:
he
that
followeth
me
,
shall
not
walke
in
darknesse
,
but
shall
haue
the
light
of
life
.
THESE
words
containe
a
Sermon
of
our
Sauiour
Christ
,
preached
to
the
Iewes
in
the
Temple
:
Wherein
two
things
are
principally
to
be
considered
,
the
Preface
and
the
principall
Scope
.
The
Preface
is
in
the
former
words
[
Then
spake
Iesus
to
them
&c.
]
Wherein
consider
these
circumstances
:
First
,
The
person
speaking
[
Iesus
spake
:
]
his
speaking
is
amplified
by
a
note
of
sedulitie
and
oftennesse
in
speaking
[
Spake
againe
.
]
Secondly
,
The
persons
to
whom
he
spake
,
[
to
them
]
viz.
the
people
of
the
Iewes
,
flocking
together
about
him
,
not
to
the
Pharisies
.
Thirdly
,
The
time
when
,
[
then
]
that
is
,
either
after
this
time
when
the
Pharises
had
tempted
him
,
vpon
occasion
of
a
woman
taken
in
adulterie
,
or
else
in
the
great
and
last
day
of
the
feast
of
Tabernacles
,
as
some
thinke
;
but
whether
,
it
mattereth
not
much
.
Whereas
it
is
said
,
that
he
spake
to
them
againe
,
hence
we
obserue
,
and
learne
that
Christ
was
most
diligent
,
laborious
,
and
painefull
in
his
calling
,
being
in
all
things
answerable
to
the
commandement
and
will
of
his
father
.
He
was
often
weary
,
hungry
,
thirstie
with
trauailing
,
and
preaching
;
neither
fainting
,
nor
failing
therein
through
want
of
earthly
reward
(
as
the
maner
of
earthly
men
is
)
nor
discouraged
therefrom
with
the
feare
of
his
enemies
In
the
Chapter
aforegoing
the
Iewes
seeking
to
kill
him
,
he
trauailed
into
Galilee
,
and
from
thence
about
the
middle
of
the
Feast
to
Ierusalem
againe
,
where
he
taught
continually
in
the
Temple
till
the
end
of
the
last
day
of
the
Feast
,
then
he
went
into
the
mount
Oliuet
to
rest
and
refresh
himselfe
,
and
earely
in
the
morning
he
came
againe
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
Iohn
saith
,
Cap.
21.
25.
If
all
things
were
written
that
Iesus
spake
,
and
did
,
I
suppose
the
world
could
hardly
containe
the
bookes
,
that
should
be
written
of
him
:
which
words
he
vttered
out
of
the
consideration
,
and
reuiew
of
Christs
great
and
daylie
pains
in
teaching
,
preaching
,
&
working
miracles
,
which
he
thought
could
not
more
fitly
be
expressed
than
by
such
an
hyperbolicall
kinde
of
speaking
.
Likewise
,
Ioh.
4
34.
Christ
was
wearied
with
trauaile
,
and
thirstie
,
hauing
neither
drunke
,
nor
eaten
any
thing
since
the
morning
,
it
being
now
mid-day
,
therefore
his
Disciples
I
haue
meate
to
eate
that
yee
know
not
of
:
My
meate
is
,
that
I
may
doe
the
will
of
him
that
sent
mee
,
and
finish
his
worke
.
As
if
he
had
said
,
though
meate
be
now
necessarie
for
me
,
I
hauing
fasted
thus
long
,
yet
is
the
doing
of
my
fathers
wil
,
and
finishing
of
his
worke
more
necessarie
;
therefore
occasion
of
preaching
,
by
the
comming
of
the
Samaritans
,
at
this
instant
,
being
offered
,
I
must
forget
bodily
hunger
,
I
must
not
now
regard
bodily
meate
,
but
I
must
redeeme
the
present
occasion
,
with
neglect
of
my
body
and
bodily
sustenance
.
Likewise
,
Math.
26.
55.
I
sate
dayly
teaching
in
the
Temple
among
you
,
&c.
Hereby
the
Ministers
of
Christ
,
are
taught
by
his
example
to
be
laborious
and
painfull
in
the
faithfull
discharge
of
their
office
,
in
the
distruction
of
the
kingdome
of
sinne
and
Satan
,
and
in
gathering
and
building
vp
the
Church
and
kingdome
of
Christ
,
seeing
that
he
hath
sent
them
in
like
manner
as
his
father
sent
him
,
as
himselfe
saith
.
In
Ioh.
4.
35.
Christ
exhorteth
his
Disciples
to
performe
the
duties
of
faithfull
labourers
in
the
Lords
haruest
,
to
be
carefull
in
reaping
his
fruits
;
his
argument
is
drawn
from
the
comparison
of
earthly
haruest-labour
.
Say
yee
not
,
there
are
yet
foure
months
,
and
then
commeth
the
haruest
?
&c.
As
if
he
should
say
,
you
are
so
carefull
for
this
earthly
haruest
,
that
you
count
the
moneths
,
the
weekes
,
and
dayes
till
haruest
come
,
so
hungarly
doe
you
looke
for
it
,
and
painefully
labour
in
it
;
but
the
Lords
haruest
,
for
which
you
ought
to
be
as
careful
,
is
euen
now
at
hand
,
for
yee
may
see
the
regions
already
white
to
the
haruest
,
therefore
you
must
not
now
be
so
carefull
for
bodily
meate
,
as
to
labour
in
the
Lords
haruest
,
and
to
delight
your
soules
in
his
worke
doing
,
euen
in
reaping
and
gathering
soules
into
his
barne
,
redeeming
all
times
and
occasions
with
losse
of
your
meate
,
drinke
,
rest
,
sleepe
,
pleasures
,
&c.
euen
as
earthly
men
do
in
the
reaping
and
ining
of
their
fruits
.
Furthermore
he
inforceth
this
exhortation
by
an
argument
drawne
from
the
effect
;
namely
,
the
reward
of
the
haruest-labour
,
verse
36.
He
that
reapeth
receiueth
wages
,
and
gathereth
fruit
to
eternall
life
.
The
wages
is
eternall
They
that
turne
many
to
righteousnesse
,
shall
shine
as
the
starres
,
for
euer
and
euer
.
Ioh.
15.
16.
I
haue
chosen
you
,
and
ordained
you
,
that
ye
goe
and
bring
forth
fruit
,
and
that
your
fruit
remaine
,
i.
to
eternall
life
.
Hence
it
is
,
that
Paul
saith
,
What
is
our
hope
,
or
ioy
,
or
crowne
of
reioycing
,
are
not
you
euen
it
,
in
the
presence
of
our
Lord
Iesus
Christ
at
his
comming
?
yes
,
you
are
our
glory
and
ioy
.
The
Lord
inioyneth
Ieremie
this
duty
,
with
denunciation
of
vengeance
Trusse
vp
thy
loyns
,
&
arise
and
speake
vnto
them
all
that
I
command
thee
,
be
not
afraid
of
their
faces
,
least
I
destroy
thee
before
them
.
Necessitie
is
layd
vpon
me
,
and
woe
is
vnto
me
,
if
I
preach
not
the
Gospell
:
And
heereupon
is
it
,
that
he
so
straightly
I
charge
thee
before
God
,
and
before
the
Lord
Iesus
Christ
,
which
shall
iudge
the
quick
and
the
dead
at
his
appearing
,
and
in
his
Kingdome
:
Preach
the
word
,
be
instant
,
in
season
and
out
of
season
,
&c.
These
considerations
of
the
reward
on
the
one
side
,
and
of
the
punishment
on
the
other
,
stirred
vp
the
Apostles
to
preach
the
Gospell
with
all
boldnesse
and
constancie
.
Act.
3.
14.
15.
Act
4
13.
19.
20.
Act.
5.
29.
30.
Act
▪
7.
51.
52.
Yea
,
ioyfully
to
suffer
afflictions
,
Act.
5
41.
They
reioyced
that
they
were
counted
worthy
to
suffer
rebuke
for
the
name
of
Christ
.
2
Cor.
11.
23.
to
29.
Secondly
,
this
teacheth
euery
man
to
labour
in
his
calling
carefully
and
conscionably
,
approuing
himselfe
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
spake
to
them
,
it
is
to
be
vnderstood
of
the
multitude
,
though
the
Pharises
in
the
next
verse
make
replie
.
For
Christ
preached
not
to
the
Pharisees
,
but
by
accident
,
some
of
them
euer
being
amongst
the
people
that
came
to
heare
him
,
as
spies
,
to
watch
him
,
and
to
catch
some
thing
from
his
mouth
,
that
they
might
haue
whereof
to
accuse
him
,
Luc.
11
54.
Therefore
,
because
they
were
but
dogs
,
and
Concerning
the
Scope
,
It
is
an
exhortation
,
which
is
not
simply
propounded
,
but
implyed
in
the
reason
thereof
.
The
exhortation
is
[
follow
me
:
]
It
is
enforced
by
two
reasons
,
the
first
negatiue
,
[
He
that
followeth
mee
shall
not
walke
in
darkenesse
.
]
The
second
affirmatiue
[
but
shall
haue
the
light
of
life
:
]
These
reasons
are
confirmed
by
their
principle
or
ground
,
[
I
am
the
Light
of
the
World
.
]
Of
these
foure
things
in
order
as
they
lie
in
the
text
.
I.
I
am
the
Light
of
the
World
.
It
is
an
vsuall
thing
in
the
Scriptures
to
represent
spirituall
and
heauenly
things
,
by
bodily
and
earthly
things
,
that
therein
,
as
in
glasses
,
we
may
behold
heauenly
things
,
although
obscurely
,
which
notwithstanding
wee
cannot
otherwise
perceiue
,
and
see
immediately
,
being
too
glorious
,
and
vehement
obiects
for
vs
.
Therfore
as
we
cannot
behold
the
light
of
the
Sun
in
the
Sun
,
but
by
reflexion
thereof
in
the
Moone
,
in
the
stars
,
in
the
water
,
or
other
bright
body
,
or
else
by
refraction
thereof
in
the
mistie
ayre
:
so
the
soule
,
while
it
is
in
the
body
,
heareth
,
seeth
,
vnderstandeth
,
imagineth
,
with
the
body
,
and
in
a
bodily
manner
;
and
therefore
is
not
capable
of
such
hearing
,
seeing
,
vnderstanding
,
imagining
,
as
it
shal
be
when
it
is
seperate
from
the
body
.
Wee
now
see
through
a
glasse
,
darkely
:
We
conceiue
of
Heauen
by
a
Citie
,
whose
walls
,
pauements
and
mansions
are
of
gold
,
pearle
,
chrystal
,
emerald
,
&c.
Reu.
21
▪
We
conceiue
of
Hel
by
a
darke
dungeon
,
a
stinging
serpent
,
a
gnawing
worme
,
a
burning
riuer
of
brimstone
,
Esay
30.
33.
So
heere
the
wisedome
,
loue
,
mercy
,
and
goodnesse
of
God
in
sauing
his
elect
,
reuealed
by
,
and
in
Iesus
Christ
to
the
world
,
is
called
Light
.
And
because
light
and
darkenesse
are
much
vsed
in
the
Scriptures
,
I
will
speake
a
little
of
this
materiall
,
and
bodily
light
;
because
it
giueth
light
,
and
vnderstanding
not
onely
to
that
,
whatsoeuer
may
be
spoken
of
in
this
text
,
but
to
many
other
places
of
Scripture
.
The
Light
is
in
substance
cleane
,
pure
,
beautifull
,
subtile
,
simple
,
vniforme
,
voide
of
all
mixture
,
free
from
outward
pollution
,
and
may
more
fitly
be
compared
to
the
substance
of
the
highest
Heauen
,
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
subiect
of
nature
like
it selfe
,
as
the
Sunne
is
.
Againe
,
the
light
is
pleasant
,
delightfull
,
cheerefull
,
comfortable
,
ioyfull
,
hopefull
.
For
the
light
is
the
life
of
the
world
,
and
of
euery
liuing
creature
,
and
the
absence
of
light
is
the
destruction
of
euery
creature
.
It
is
the
life
of
the
world
in
a
double
respect
:
first
,
in
respect
of
the
vitall
vertue
:
secondly
,
in
respect
of
the
shining
.
1.
The
vitall
power
of
the
light
is
dispersed
throughout
all
nature
,
from
the
highest
Heauen
,
to
the
center
of
the
earth
,
comprehending
,
and
contayning
all
things
in
it
.
And
though
it
giueth
not
light
to
the
eye
in
all
things
,
yet
it
shineth
inuisibly
in
euery
thing
▪
whose
vertue
sustaineth
,
inuisibly
,
sence
,
motion
,
and
life
in
all
creatures
,
and
without
which
the
vertues
,
and
operations
of
the
starres
aboue
,
and
elements
below
,
are
fruitlesse
,
liuelesse
and
dead
:
so
that
Light
being
a
materiall
creature
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
darkenesse
,
and
inuisible
,
and
therefore
could
nothing
mooue
without
stumbling
,
and
falling
,
neither
know
whether
to
goe
,
Ioh.
12.
35.
And
what
could
be
But
for
the
clearing
of
this
perticular
place
,
the
light
hath
foure
speciall
significations
.
First
,
It
signifieth
God
,
that
is
,
the
Trinitie
in
the
Vnitie
.
Secondly
,
It
signifieth
the
Father
,
Sonne
,
and
holy
Ghost
,
that
is
the
Vnitie
in
the
Trinitie
.
Thirdly
,
it
signifieth
the
Doctrine
of
the
Gospell
.
Fourthly
,
it
signifieth
Christians
,
and
Christian
life
.
God
is
Light
,
and
in
him
is
no
darkenesse
.
As
if
he
should
say
,
God
is
holy
.
This
holinesse
of
the
Diuine
nature
standeth
:
First
,
in
the
life
,
and
incomprehensible
essence
,
or
being
of
God
:
Secondly
,
in
his
other
essentiall
properties
,
as
his
power
,
wisedome
,
iustice
,
mercy
,
goodnesses
Thirdly
,
in
his
vnspeakeable
,
complete
,
celestiall
ioy
,
blessednesse
,
and
felicitie
.
And
as
God
is
all
light
,
so
there
is
no
light
without
him
,
for
all
that
is
without
him
,
is
ignorance
,
darkenesse
,
and
impuritie
.
Concerning
the
second
signification
.
I.
God
the
father
is
the
light
of
the
world
,
but
this
light
in
him
is
inuisible
to
the
world
,
and
to
Angels
,
1
Tim.
6.
16.
Who
onely
hath
immortalitie
,
and
dwelleth
in
the
Light
,
which
none
can
attaine
1.
18.
No
man
hath
seene
God
at
any
time
.
Wis.
9.
13.
What
man
is
he
,
that
can
know
the
Counsell
of
God
;
or
who
can
thinke
what
the
will
of
God
is
?
Also
,
No
man
knoweth
the
father
but
the
sonne
,
&c.
Therefore
this
light
of
the
world
in
the
person
of
the
father
is
hid
&
inuisible
.
II.
God
the
Sonne
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
euerlasting
.
Ioh.
5.
36.
As
the
father
hath
life
in
himselfe
,
so
hath
he
giuen
to
the
Sonne
to
haue
life
in
himselfe
.
For
this
cause
is
he
called
the
image
of
the
inuisible
God
,
and
brightnesse
of
his
glory
,
whose
glorious
nature
,
wisedome
,
and
goodnesse
shineth
in
the
sonne
,
who
with
the
father
,
is
one
and
the
same
God
.
Heb.
1.
3.
Hence
it
is
,
that
he
is
called
the
wisdome
of
the
father
,
because
he
perfectly
knoweth
all
secrets
hidden
in
the
father
.
And
he
is
in
speciall
manner
called
the
Word
,
because
he
reuealeth
these
secrets
,
and
this
light
to
the
No
man
hath
seene
God
at
any
time
:
the
sonne
which
is
in
the
bosome
of
the
father
,
he
hath
declared
him
.
The
Sonne
therefore
is
the
light
,
and
life
of
men
in
a
double
respect
.
I.
Christ
is
the
light
and
life
of
man
in
the
worke
of
creation
:
for
by
participation
of
his
life
,
and
light
,
he
receiued
life
,
motion
,
sence
,
and
knowledge
.
Ioh.
1.
4.
In
it
was
life
,
and
the
life
was
the
light
of
men
.
II.
He
is
the
life
,
and
light
of
man
in
the
worke
of
redemption
:
in
which
respect
,
here
he
calls
himselfe
the
light
of
the
World
.
The
former
naturall
life
,
and
light
,
which
we
receiued
from
him
in
the
creation
,
is
turned
into
darkenesse
and
death
,
through
the
enuy
of
the
Deuill
,
and
sinne
.
So
that
naturally
we
are
without
God
,
without
light
,
without
life
,
lying
in
the
darkenesse
of
ignorance
,
and
the
pollution
of
sinne
.
Ezech.
16.
4.
Rom.
1.
18.
Now
therefore
,
seeing
that
we
are
darknesse
and
not
light
,
death
and
not
life
,
euen
dead
in
trespasses
and
sinnes
.
Ephes.
2.
1.
God
out
of
the
hidden
treasures
That
which
was
from
the
which
we
haue
heard
(
euen
the
same
Christ
made
man
)
which
we
haue
seene
with
our
eies
,
which
we
haue
looked
vpon
,
and
our
hands
haue
handled
,
of
the
word
of
life
declare
wee
vnto
you
.
The
Sonne
therefore
i●
our
life
,
light
,
and
felicitie
:
he
alone
of
God
is
made
vnto
vs
,
wisedome
,
righteousnesse
,
[
I
am
the
light
of
the
World
;
]
for
heere
the
Apostle
excludeth
a
man
wholly
from
himselfe
,
as
nothing
but
darkenesse
and
death
,
and
setteth
forth
our
spirituall
,
and
liuely
being
,
and
manner
of
being
in
Christ
.
I.
Hee
is
our
wisedome
:
All
sauing
and
true
wisedome
is
in
Christ
,
for
God
hath
fully
reueiled
himselfe
in
Christ
,
and
by
him
to
vs
,
In
him
are
hid
all
the
treasures
of
Wisedome
and
knowledge
,
and
if
all
be
in
him
,
then
without
him
is
nothing
,
II.
He
is
made
our
righteousnesse
,
that
is
to
say
,
by
him
,
and
in
him
,
alone
we
are
accepted
and
beloued
of
God
▪
For
,
first
he
alone
by
himselfe
hath
purged
our
sinnes
:
Secondly
,
his
obedience
alone
is
imputed
to
vs
for
righteousnesse
.
In
which
two
things
standeth
the
righteousnesse
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
masse
of
filthinesse
,
and
impuritie
,
Gen.
8.
21.
Esay
64.
6.
Iob.
14.
4.
but
by
the
spirit
of
Christ
,
wee
are
mortified
,
and
renewed
in
affections
▪
will
,
&
euen
in
the
spirits
of
our
mindes
▪
Rom.
8.
10.
Ephes.
4.
22.
23.
24.
IIII.
He
is
our
redemption
:
As
if
he
should
say
,
by
him
alone
wee
are
redeemed
both
from
the
bondage
of
sinne
,
and
miserie
that
commeth
by
sinne
.
This
redemption
is
begun
in
this
life
,
being
deliuered
from
the
bondage
of
corruption
,
and
accusation
of
an
euill
conscience
,
and
perfected
in
the
end
of
this
life
,
when
the
soule
is
seperate
from
the
burthen
of
the
flesh
;
but
consumate
,
and
finished
in
the
resurrection
of
the
last
day
,
when
body
and
soule
being
revnited
and
ioyned
together
,
shall
remaine
for
euer
with
Christ
in
his
kingdome
of
glory
.
Now
,
that
which
the
Apostle
saith
there
,
that
Christ
is
our
wisedome
,
righteousnesse
,
sanctification
and
redemption
,
is
all
one
with
that
,
which
Christ
saith
heere
,
I
am
the
light
of
the
world
:
Therefore
if
any
man
desire
to
know
more
wisdome
,
or
other
wisedome
,
more
righteousnesse
,
or
other
righteousnesse
,
more
redemption
,
or
other
,
in
whole
,
or
in
the
least
part
,
let
him
heare
the
Apostle
,
Colos.
2.
8
▪
9.
Beware
least
there
be
any
man
,
that
spoile
you
through
philosophies
and
vaine
deceit
through
the
traditions
of
men
,
according
to
the
rudiments
of
the
world
,
and
not
after
Christ
:
for
in
him
dwelleth
all
the
fulnesse
of
the
god-head
,
bodily
.
III.
The
holy
Ghost
is
the
light
of
the
world
,
Though
God
the
Sonne
be
the
wisedome
and
word
of
the
father
,
giuing
light
and
life
to
the
spirituall
world
,
that
is
,
the
companie
of
the
regenerate
,
euen
as
the
Sun
giueth
light
and
life
to
the
materiall
world
:
yet
the
world
,
that
is
the
vnregenerate
,
liuing
in
the
darkenesse
of
ignorance
and
sinne
,
doe
not
comprehend
,
nor
receiue
this
light
of
life
,
no
more
then
the
dead
eye
,
or
body
is
beautified
by
the
light
of
the
Sun
to
see
and
liue
therewith
.
Ioh.
1.
5.
the
light
shineth
in
the
darkenesse
,
and
the
darkenesse
comprehended
it
not
.
11.
He
came
vnto
his
owne
,
and
his
owne
receiued
him
not
.
Esay
53.
1.
Who
will
beleeue
our
report
,
and
to
whom
is
the
arme
of
the
Lord
reueiled
?
Ioh.
12.
37.
Though
he
did
many
miracles
before
them
,
yet
they
beleeued
not
in
him
.
So
that
the
father
is
the
fountaine
of
light
,
the
Sonne
is
light
begotten
of
the
Light
,
and
tooke
flesh
on
him
to
manifest
,
and
participate
this
light
to
vs
,
&
the
holy
Ghost
is
light
proceeding
from
both
,
being
sent
of
the
Father
and
the
Sonne
to
enlighten
vs
.
But
the
Son
is
the
light
of
the
World
in
a
more
peculiar
maner
,
because
he
is
Emanuell
,
and
in
,
and
by
him
,
is
the
worke
of
our
redemption
wrought
,
but
yet
with
the
cooperation
of
the
father
,
and
the
holy
Ghost
,
as
if
three
men
should
weaue
a
coate
,
and
the
third
weare
it
.
So
that
the
Trinitie
in
the
Vnitie
,
and
the
Vnitie
in
the
Trinitie
,
is
the
light
of
the
World
.
Concerning
the
third
signification
.
The
Doctrine
of
the
Gospell
,
is
the
light
of
the
World
.
There
be
sundry
Doctrines
,
and
arts
in
the
World
,
which
are
lights
also
;
but
they
are
naturall
lights
,
not
lights
of
life
;
there
is
no
vertue
in
these
lights
to
quicken
the
mortall
body
,
or
to
reuiue
the
dead
soule
:
the
Doctrine
of
the
Gospell
is
only
The
words
that
I
speake
to
you
,
are
spirit
and
life
.
Ioh.
17.
3.
Psal.
119.
105.
Ioh.
24.
13.
Concerning
the
fourth
signification
:
Christians
,
and
Christian
life
are
the
light
of
the
World
,
and
especially
the
Ministers
of
the
Word
.
2
Cor.
4.
6.
God
that
commanded
the
light
to
shine
out
of
darkenesse
,
is
hee
which
hath
shined
in
our
hearts
,
to
giue
the
light
of
the
knowledge
of
the
glory
of
God
in
the
face
of
Christ
Iesus
.
5.
14.
Yee
are
the
light
of
the
World
.
Ephes.
5.
8.
Yee
were
once
darkenesse
,
but
now
are
yee
light
in
the
Lord
,
that
is
,
you
are
now
enlightened
by
the
word
of
truth
,
let
your
conuersation
be
according
to
the
truth
,
Phil.
2.
15.
Be
blamelesse
and
pure
,
and
the
sonnes
of
God
,
without
reproofe
in
the
middest
of
a
naughtie
and
crooked
nation
,
among
4.
18.
The
way
of
the
righteous
shineth
as
the
light
,
more
and
more
vnto
the
perfect
day
.
Hereupon
the
workes
of
the
regenerate
,
are
called
the
workes
of
light
.
Rom.
13.
12.
Put
on
the
armour
of
light
,
i.
honest
behauiour
.
Notwithstanding
all
that
hath
beene
said
,
we
must
know
,
that
although
Christ
,
the
Gospell
,
and
Christian
life
,
be
the
light
of
the
world
,
yet
the
world
,
namely
the
vnregenerate
,
comprehend
not
,
nor
see
this
light
,
because
they
take
darkenesse
to
be
light
,
and
light
to
be
darkenesse
.
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
beleeuers
esteemed
in
the
world
.
Marke
what
Esay
saith
of
Christ
▪
chap.
8.
18.
I
and
the
children
which
thou
hast
giuen
me
,
are
as
signes
and
wonders
in
Israel
,
i.
as
monsters
.
As
Dauid
saith
,
Behold
I
am
become
a
monster
vnto
many
.
And
Iohn
saith
of
him
,
Ioh.
1.
10.
He
was
in
the
world
,
and
the
world
was
made
by
him
,
and
the
world
knew
him
not
.
Iohn
9.
29.
Christ
himselfe
saith
,
Mat.
11.
19.
The
sonne
of
man
is
counted
a
glutton
,
a
drinker
of
wine
,
a
companion
of
Publicans
and
sinners
.
Mat.
27.
63.
He
is
counted
a
deceiuer
.
Mat.
9.
34.
A
sorcerer
.
Ioh.
8.
48.
A
Samaritane
,
and
to
haue
the
diuell
.
Mark
.
3.
21.
His
kinsfolkes
lay
hold
on
him
,
supposing
him
to
be
beside
himselfe
.
Ioh.
9.
24
,
The
Pharisies
know
him
to
be
a
sinner
.
If
Christ
was
thus
reputed
of
,
who
neuer
sinned
,
and
in
whose
person
,
words
and
works
,
the
Maiesty
,
power
,
and
glory
of
God
appeared
,
yea
through
which
,
as
through
a
chrystall
,
his
diuinity
shined
forth
to
the
world
;
how
much
more
then
the
children
of
God
that
are
clogged
with
infirmities
?
No
maruell
is
it
,
though
they
be
counted
the
vilest
,
and
most
contemptible
persons
of
all
other
.
See
the
cause
hereof
.
Wisd.
2.
22
,
They
doe
not
vnderstand
the
mysteries
of
God
,
nor
can
discerne
the
honour
of
the
soules
,
that
are
faultlesse
.
The
cause
of
this
ignorance
and
going
astray
is
,
vers.
21.
Their
owne
wickednesse
hath
blinded
them
.
Ioh.
3.
19.
This
is
the
condemnation
of
the
world
,
that
light
is
come
into
the
world
,
and
men
loued
darknesse
more
then
light
,
because
their
deeds
were
euill
.
The
wicked
hate
the
light
because
it
discouers
sinne
,
which
they
loue
;
againe
the
righteous
loue
the
light
,
because
it
discouers
sinne
,
which
they
hate
,
and
manifesteth
the
right
way
vnto
them
,
into
which
they
desire
to
enter
,
and
wherein
they
delight
to
walke
.
The
world
knew
not
the
Prophets
that
were
before
Christ
.
But
what
part
or
people
of
the
world
?
The
Pharisies
,
Amorites
,
Ammonites
,
Moabites
,
Edomites
?
No
maruell
if
these
knew
them
not
.
But
the
Church
of
God
,
the
Israelites
knew
them
not
:
yea
,
they
were
worse
then
the
Aliants
.
For
the
Niniuites
persecuted
not
Ionas
,
but
Which
of
the
Prophets
haue
not
your
fathers
persecuted
,
and
they
haue
slaine
them
that
shewed
before
of
the
comming
of
that
iust
,
&c.
Which
were
the
slaughter-houses
of
the
Prophets
,
and
Saints
,
before
Christ
?
euen
Samaria
and
Ierusalem
,
Mat.
23.
37.
Euen
Ierusalem
,
where
was
the
Temple
and
worship
of
God
,
Thy
eldest
sister
is
Samaria
,
thy
younger
sister
is
Sodome
.
the
preaching
of
the
Gospell
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
Iudas
of
Galile
,
that
made
insurrection
in
the
dayes
of
tribute
.
Paul
is
counted
a
pestilent
fellow
,
a
moouer
of
sedition
,
a
maintainer
of
the
sect
of
the
Nazarites
,
In
the
vers.
14.
his
doctrine
is
called
Heresie
,
chap.
26.
44.
Madnesse
.
We
are
counted
the
of-scourings
of
al
things
.
And
Iohn
the
Baptist
,
that
came
in
the
way
of
righteousnesse
,
is
said
to
haue
the
diuell
.
In
the
primitiue
Church
what
euills
soeuer
happened
to
the
City
,
or
prouinces
of
Rome
,
whether
famine
,
pestilence
,
earth-quakes
,
warres
,
vnseasonable
weather
,
the
Christians
were
thought
to
be
the
causes
thereof
:
whereupon
rose
great
persecutions
;
whereas
indeed
they
themselues
were
the
causes
thereof
,
which
by
reason
of
their
vnbeliefe
,
and
malice
,
brought
these
iudgements
of
God
vpon
thei
owne
heads
.
And
herein
note
the
condition
of
this
blinde
world
,
it
alwayes
hath
beene
and
is
suspitious
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
carnall
man
seeketh
for
,
or
careth
for
,
making
the
end
of
their
owne
doings
and
Gods
doings
also
,
the
rest
,
ease
,
and
pleasures
of
their
bodies
,
and
the
pompous
gloryfying
of
their
persons
.
Whatsoeuer
is
aboue
this
,
and
for
God
,
they
take
to
be
against
them
,
because
they
are
against
God
,
though
not
in
outward
shew
,
yet
in
spirit
,
yea
,
making
themselues
their
owne
Idols
,
Ioh.
11.
48.
If
we
let
him
alone
,
all
men
will
beleeue
in
him
,
and
the
Romanes
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
beleeue
him
to
be
the
Prophet
and
Messias
that
should
come
,
and
so
make
him
King
:
which
when
Caesar
heareth
,
he
will
come
with
an
inuincible
host
against
vs
,
and
vtterly
destroy
this
City
,
and
the
whole
nation
:
Therefore
our
safest
course
is
,
by
some
meanes
to
plot
his
death
:
which
plot
and
which
meanes
was
the
cause
of
the
same
destruction
that
they
feared
:
for
the
Romane
Emperour
came
,
and
tooke
away
their
place
and
nation
,
because
they
slew
the
sonne
of
God
,
and
persecuted
the
Gospell
.
These
wicked
wretches
neuer
feared
that
their
infidelity
,
pride
,
couetousnes
oppression
,
hypocrisie
,
should
be
the
causes
of
their
ruine
,
but
they
feared
the
Gospell
,
and
godly
life
.
Againe
,
Furthermore
,
as
the
world
in
all
times
and
ages
heretofore
hath
not
knowne
the
straight
paths
of
God
;
so
in
these
present
dayes
of
ours
the
true
and
right
profession
of
Christianity
is
counted
of
many
puritanisme
,
and
precisenesse
,
phantasticalnesse
,
affectation
of
singularity
,
and
hypocrisie
.
True
it
is
indeed
,
that
as
there
are
true
Preachers
,
and
true
beleeuers
,
so
Satan
stirs
vp
counterfeits
,
that
haue
an
outward
shew
and
resemblance
of
them
,
but
are
not
purged
from
their
inward
filthinesse
:
These
are
they
that
worldlings
stumble
at
,
concluding
thus
,
euen
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
.
Againe
if
any
godly
man
that
hath
alwayes
made
conscience
of
his
wayes
,
shall
offend
,
though
of
meere
infirmity
,
or
occasioned
by
some
strong
temptation
,
but
yet
so
as
he
may
iustly
be
taxed
,
why
then
the
matter
is
now
out
of
all
doubt
;
both
he
and
all
of
his
rancke
are
hypocrites
,
and
none
else
:
such
is
the
blindnes
of
the
world
,
and
their
praeiudicate
opinion
of
the
children
of
God
.
But
now
to
conclude
this
first
part
,
let
me
leaue
this
as
a
bone
for
the
world
to
gnaw
on
,
that
stumbling
blockes
shall
euer
be
cast
before
the
feet
of
the
wicked
,
yet
shall
the
lanterne
of
Gods
word
shine
vnto
them
,
to
guide
them
without
stumbling
or
erring
;
notwithstanding
stumble
they
will
,
and
fall
downe
,
euen
to
the
breaking
of
their
necke
;
for
their
owne
wickednesse
blindeth
them
,
yea
and
they
doe
wilfully
out
of
the
hardnesse
of
their
hearts
close
their
eyes
against
the
wayes
of
truth
,
because
the
waies
of
errour
,
death
,
&
destruction
are
more
pleasant
vnto
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.
Yong
gentlemen
,
that
are
trained
vp
for
education
sake
vnder
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
Philosophers
schooles
,
are
called
their
followers
.
III.
They
that
fashion
and
conforme
themselues
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
Gospell
of
saluation
to
the
world
,
in
the
outward
forme
and
appearance
of
the
Prophets
that
were
before
him
,
and
of
his
Apostles
and
ministers
after
him
,
confirming
his
doctrine
with
miracles
,
he
had
diuers
followers
.
I.
Some
followed
him
to
be
cured
of
their
diseases
,
and
infirmities
,
Mat.
15.
30.
Great
multitudes
came
,
hauing
with
them
the
halt
,
blind
,
dumbe
,
maimed
,
&c.
Thus
the
ten
leapers
followed
him
,
and
especially
the
nine
,
that
returned
not
to
giue
God
praise
.
Luke
17.
17.
II.
Some
▪
followed
him
to
gaze
on
him
and
his
miracles
,
and
for
this
purpose
Herod
was
glad
when
Pilate
had
sent
him
to
him
,
hauing
been
desirous
of
a
long
season
to
see
him
,
because
he
had
heard
many
things
of
him
,
&
trusted
to
see
some
Master
I
will
follow
thee
whither
soeuer
thou
goest
.
He
imagined
in
his
earthly
heart
,
as
did
Iudas
and
the
people
of
the
Iewes
,
that
Christ
should
in
the
end
be
crowned
King
of
the
Iewes
,
and
that
he
would
prefer
and
aduance
his
followers
,
as
earthly
Princes
vse
to
doe
.
Therefore
Christ
shapes
him
an
answer
accordingly
,
verse
20.
The
foxes
haue
holes
and
the
birds
of
the
heauen
haue
nests
,
but
the
Sonne
of
Man
hath
not
where
to
rest
his
head
;
consequently
he
hath
nothing
at
all
wherewith
to
gratifie
his
followers
and
welwillers
.
Thus
also
a
great
multitude
followed
him
ouer
Capernaum
,
Iohn
6.
26.
Verily
,
verily
,
I
say
vnto
you
,
you
seeke
me
not
because
of
the
miracles
,
but
because
of
the
loaues
that
ye
ate
,
and
were
filled
.
Fourthly
,
some
followed
him
of
enuy
to
entangle
him
,
in
his
speechs
,
as
did
the
Pharisies
,
Scribes
,
Sadduces
,
Lawyers
,
and
the
Herodians
,
which
thought
that
Herod
was
the
Christ
.
These
are
carnall
and
hypocriticall
followers
,
which
neither
are
meant
of
here
in
this
place
.
The
true
following
of
Christ
,
which
here
he
speaketh
of
,
is
expressed
by
diuers
similitudes
in
the
Scripture
.
My
sheepe
here
my
voice
,
and
I
know
them
,
and
they
follow
me
,
&c.
where
hearing
signifieth
Faith
,
and
following
Obedience
.
In
other
countries
the
shepheards
driue
not
their
sheepe
,
but
they
call
them
and
they
follow
them
.
Euery
flocke
knoweth
the
voice
of
their
owne
shepheard
,
by
often
hearing
him
,
&
they
follow
him
,
but
after
a
strange
voice
they
will
not
follow
:
Euen
so
Christs
sheep
,
the
elect
,
heare
his
word
,
they
know
it
and
acknowledge
it
,
and
are
obedient
to
it
,
that
is
,
they
suffer
themselues
to
be
ruled
,
and
gouerned
by
their
chiefe
shepheard
Iesus
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
heare
&
obey
him
,
in
these
words
(
And
I
know
them
.
)
This
knowing
is
not
onely
vnderstood
of
Gods
foreknowledge
,
whereby
he
knew
who
were
his
from
before
all
times
,
but
of
his
knowing
of
them
effectually
in
time
.
I
call
it
effectuall
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
.
Againe
,
this
true
following
of
Christ
is
farther
expressed
in
Ephes.
5.
1.
Therefore
be
ye
followers
of
God
,
as
deare
forgiue
ye
one
another
,
euen
as
God
for
Christs
sake
hath
forgiuen
you
:
Therefore
be
ye
followers
,
&c.
Children
wee
know
doe
imitate
their
parents
,
not
onely
in
deeds
and
words
,
but
euen
in
the
affections
of
their
hearts
,
and
imaginations
of
their
minds
,
resembling
them
inwardly
,
as
they
doe
outwardly
;
so
that
a
man
may
say
,
this
is
right
the
fathers
child
,
or
the
father
will
neuer
be
dead
whiles
the
child
liueth
.
Now
the
reason
hereof
is
,
because
he
hath
receiued
the
spirit
of
generation
from
the
father
,
which
frameth
,
fashioneth
,
and
worketh
him
into
the
image
,
similitude
,
identity
or
selfenesse
(
as
I
may
say
)
of
his
father
:
And
this
is
a
deare
childe
,
because
the
father
doth
not
onely
loue
his
child
,
but
himselfe
also
in
the
child
;
and
the
child
not
onely
loueth
his
father
,
but
himselfe
in
the
father
;
so
that
the
one
cannot
hate
the
other
,
vnlesse
he
hate
himselfe
;
and
neuer
man
hated
his
owne
flesh
▪
Therfore
this
vnion
is
most
firme
,
and
perpetuall
:
euen
so
the
children
of
God
doe
carry
the
resemblance
and
likenesse
of
God
in
the
inner
man
,
in
holinesse
by
obedience
to
the
first
Table
,
and
righteousnesse
,
by
obedience
to
the
second
Table
of
the
Commandments
,
which
both
proceed
from
Loue
,
and
Loue
from
Faith
.
Therefore
as
God
is
holy
,
so
are
his
children
holy
.
I
am
the
Lord
your
God
,
be
sanctified
and
be
holy
,
for
I
the
Lord
your
God
am
holy
.
As
God
is
righteous
,
He
that
doth
righteousnesse
is
righteous
,
euen
as
he
is
righteous
.
As
God
is
mercifull
euen
so
are
they
mercifull
.
Luke
6.
36.
As
God
is
loue
,
so
walke
they
in
loue
.
Ephes.
5.
2.
Walke
in
loue
,
euen
as
Christ
hath
loued
vs
.
1
Ioh.
3.
14.
We
know
we
are
translated
from
death
to
life
,
because
we
loue
the
brethren
.
As
God
is
true
and
iust
in
all
his
words
and
works
,
so
are
they
without
hypocrisie
,
and
doubting
,
both
in
respect
of
God
their
father
,
and
in
respect
of
their
brethren
.
For
the
first
,
it
is
Feare
the
Lord
and
serue
him
in
vprightnesse
and
truth
,
1
Sam.
12.
24.
Feare
the
Lord
and
serue
him
in
truth
with
all
thy
heart
.
For
the
second
,
it
is
Cast
away
lying
and
speake
euery
one
truth
to
his
neighbour
.
The
reason
of
the
commandement
is
in
the
words
following
,
drawne
from
the
coniunction
of
our
members
(
for
we
are
one
anothers
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
limmes
,
we
are
cut
off
from
him
,
separate
to
the
world
,
and
bodily
lusts
:
or
at
least
if
we
be
not
apparantly
separate
from
him
,
but
doe
still
outwardly
professe
him
,
yet
doe
we
draw
no
vertue
from
him
,
leauing
no
feeling
thereof
in
vs
,
either
mortifying
sinne
in
vs
,
or
quickning
vs
to
newnesse
of
life
;
but
are
as
the
dead
branches
growing
in
the
tree
,
but
drawing
no
sucke
or
iuyce
of
life
out
of
the
tree
.
Secondly
,
if
we
be
false
and
dead
limbs
,
then
are
we
separate
from
the
other
members
,
hauing
no
hearty
fellowship
with
them
.
I
need
not
to
amplifie
this
following
,
whereby
Gods
children
follow
him
,
by
any
more
specialls
;
for
as
they
follow
him
in
holinesse
,
righteousnesse
,
mercifulnesse
,
loue
,
truth
,
vprightnesse
,
so
also
in
all
other
things
.
1
Pet.
1.
15.
As
he
which
hath
called
you
is
holy
,
even
so
be
ye
holy
in
all
manner
of
conuersation
.
Mat.
5.
48.
Be
you
perfect
as
your
father
which
is
in
heauen
,
is
perfect
,
1
Pet.
2.
9.
Ye
are
a
chosen
generation
,
a
royall
Priesthood
,
an
holy
nation
,
a
peculiar
people
,
that
ye
should
shew
forth
the
vertues
of
him
that
hath
called
you
out
of
darknesse
into
his
maruellous
light
.
To
this
purpose
also
Christ
saith
,
Mat.
5.
16.
Let
your
light
so
shine
before
men
that
they
may
see
your
good
workes
,
and
glorifie
your
Father
which
is
in
heauen
.
Yea
,
this
is
the
end
of
your
election
,
redemption
,
and
calling
,
euen
our
sanctification
.
1
Pet.
2.
2.
Now
the
cause
why
the
children
of
God
doe
so
resemble
him
in
true
wisedome
,
righteousnesse
,
and
holinesse
,
is
because
they
haue
receiued
from
him
the
spirit
of
regeneration
.
Ioh.
3.
4.
Except
a
man
be
borne
of
water
and
the
spirit
he
cannot
enter
into
the
kingdome
of
God
;
that
is
,
neither
into
the
kingdome
of
grace
,
nor
into
the
kingdome
of
glory
.
He
is
called
the
spirit
of
adoption
,
Rom.
8.
15.
You
haue
not
receiued
the
spirit
of
bondage
we
cry
Abba
,
or
call
God
father
.
Whatsoeuer
we
are
,
how
morally
good
soeuer
we
be
,
we
are
but
children
of
wrath
,
quite
cut
off
from
God
,
hauing
no
part
at
all
in
him
;
wild
Oliues
,
Rom.
11.
24.
Bastards
and
runnagates
,
Generation
or
begetting
of
children
is
naturall
or
legall
:
legall
generation
is
a
politicall
act
maintaining
nature
,
ordained
for
their
comfort
,
which
haue
no
children
,
the
law
prouiding
children
for
them
,
whom
nature
hath
failed
.
And
thus
may
a
man
be
said
to
beget
children
legally
.
Legall
generation
is
also
twofold
,
Adrogation
and
adoption
.
Adrogation
is
when
he
that
is
a
free
man
,
and
vnder
no
mans
power
,
authority
or
command
,
viz.
neither
of
father
,
or
master
,
is
receiued
into
the
place
of
a
sonne
,
by
an
other
,
which
thus
by
law
becommeth
his
father
.
And
if
he
that
is
thus
adrogate
haue
children
,
they
are
also
vnder
his
power
,
as
Nephewes
,
that
is
,
his
sons
children
.
Adoption
is
when
he
that
is
vnder
the
power
of
an
other
,
whether
father
or
master
,
is
taken
by
another
man
to
be
his
sonne
and
heire
.
And
if
he
haue
sonnes
that
is
thus
adopted
,
they
are
the
nephewes
of
the
adoptour
.
And
although
the
adoptour
cannot
giue
the
spirit
of
a
sonne
vnto
him
(
which
only
the
naturall
father
can
do
)
yet
is
the
adopted
so
obliged
&
bound
to
him
for
those
so
great
benefits
both
of
freedome
and
inheritance
,
as
that
he
cannot
but
for
euer
be
most
thankfull
to
him
,
yea
alwayes
ready
and
desirous
to
testifie
the
same
by
his
loue
,
dutifulnesse
,
obedience
,
and
all
meanes
towards
his
adoptour
,
euen
as
he
were
his
owne
sonne
,
and
he
his
naturall
father
.
To
apply
this
.
We
,
euen
the
best
that
euer
was
,
were
vnder
the
power
of
others
,
to
wit
,
in
the
bondage
,
and
vnder
the
tyranny
of
the
diuell
,
and
sinne
,
who
had
absolute
power
and
command
ouer
vs
:
and
we
miserable
wretches
yeelded
our selues
willingly
,
yea
with
delight
,
into
subiection
,
and
homage
vnto
them
,
being
destitute
of
the
knowledge
of
God
and
godlines
.
Now
God
of
his
owne
free
loue
,
mercy
,
and
grace
,
redeemed
vs
out
of
the
thraldome
of
those
tyrants
with
the
bloodshed
and
death
of
his
owne
sonne
:
which
willingly
submitted
himself
in
obedience
to
his
father
herein
;
for
by
no
other
price
,
nor
other
meanes
could
this
purchase
be
made
.
Who
because
he
was
not
only
perfect
man
,
but
perfect
God
also
,
did
by
the
spirit
of
sanctification
free
himselfe
from
the
graue
,
the
punishment
,
and
imputation
of
our
sinnes
;
and
by
the
power
of
the
same
raised
himselfe
from
death
vnto
life
,
corruption
,
and
death
hauing
no
power
ouer
him
.
This
sanctifying
spirit
of
the
sonne
hath
the
Father
giuen
vs
,
that
by
the
power
thereof
our
bond-mens
minds
,
wills
,
affections
,
might
be
mortified
and
crucified
;
and
that
sonne-like
and
spirituall
minds
,
wills
,
affections
,
might
be
put
into
vs
,
daily
renuing
vs
into
the
nature
of
ingenuous
,
and
freeborne
sonnes
.
This
is
more
then
the
legall
father
or
adoptour
can
doe
.
For
he
can
doe
no
more
but
binde
his
adopted
sonne
to
thankfulnesse
for
his
benefits
of
bodily
freedome
,
and
earthly
inheritance
;
but
God
hath
giuen
vs
the
spirit
of
his
sonne
,
whereby
we
are
made
and
transformed
into
naturall
sonnes
,
and
therefore
affectioned
towards
him
,
as
the
child
is
towards
his
naturall
fathel
.
Much
more
thankfull
therefore
,
louing
,
dutifull
and
obedient
ought
we
to
be
(
if
we
be
true
sonnes
)
to
God
our
father
,
and
Christ
our
redeemer
,
that
hath
so
dearely
bought
vs
out
of
the
power
of
sinne
,
death
,
and
damnation
,
and
brought
vs
into
the
glorious
liberty
of
sonnes
,
and
hope
of
euerlasting
inheritance
together
with
his
owne
sonne
.
Therefore
it
is
apparant
,
that
it
is
the
spirit
which
quickneth
,
begetteth
,
fashioneth
,
and
conformeth
the
children
of
God
into
the
similitude
and
likenes
of
God
their
father
,
wherein
at
the
first
they
were
created
,
and
into
which
they
are
renewed
by
the
holy
Ghost
,
by
the
Gospell
of
faith
.
This
begetting
and
quickning
spirit
is
called
immortall
seede
.
1.
Pet.
1.
23.
Being
borne
a
new
,
not
of
mortall
seede
,
but
of
immortall
,
by
the
Whosoeuer
is
borne
of
God
sinneth
not
,
because
his
seede
remaineth
in
him
,
&c.
This
seede
is
not
the
essence
of
the
holy
Ghost
,
but
the
power
thereof
,
begetting
faith
of
the
Gospell
in
vs
,
crucifying
the
body
of
sinne
in
vs
,
and
renuing
vs
into
the
If
ye
mortifie
the
deeds
of
the
flesh
by
the
spirit
,
ye
shall
liue
;
for
as
many
as
are
led
by
the
spirit
of
God
,
are
the
sonnes
of
God
.
Tit.
3
4.
We
are
saued
by
the
washing
of
the
new
birth
,
and
renuing
of
the
holy
Ghost
.
To
conclude
this
point
then
:
As
the
child
doth
imitate
the
father
by
the
vnion
and
identity
of
the
spirit
communicated
vnto
him
from
the
father
:
euen
so
the
child
of
God
doth
imitate
and
follow
Christ
by
the
vnion
of
the
spirit
of
God
and
Christ
,
which
the
Apostle
Wherby
most
great
and
pretious
promises
are
giuen
vnto
vs
,
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
wayes
.
First
,
in
respect
of
the
effect
,
vertues
,
and
gifts
of
the
holy
Ghost
working
in
vs
,
and
by
vs
;
as
,
first
,
enlightning
our
minds
with
the
true
knowledge
of
Christ
:
secondly
,
begetting
faith
in
vs
,
and
incorporating
vs
into
Christ
:
thirdly
,
purging
out
the
leauen
of
naturall
corruption
in
vs
:
fourthly
,
fashioning
vs
into
new
obedience
:
fiftly
,
applying
Christ
with
his
gifts
,
and
treasures
vnto
vs
:
sixtly
,
leading
vs
into
all
truth
:
seuenthly
,
comforting
vs
in
afflictions
:
eightly
,
sealing
the
certainty
of
our
inheritance
in
our
hearts
by
his
testimony
,
as
a
The
spirit
of
wisedome
,
and
vnderstanding
,
the
spirit
of
counsell
,
and
strength
,
the
spirit
of
knowledge
,
and
feare
of
the
Lord
,
Esay
.
11.
2.
Because
hee
the
spirit
of
meeknesse
,
Galat.
6.
1.
The
spirit
of
faith
.
2
Cor.
4.
13.
The
spirit
of
loue
.
2
Tim.
1.
7.
Moreouer
the
Apostles
were
partakers
of
the
diuine
nature
in
respect
of
those
extraordinary
gifts
wherewith
they
were
endued
for
the
execution
of
their
Apostolicall
office
.
Secondly
,
we
are
partakers
of
the
godly
nature
,
in
respect
of
the
essence
of
God
:
not
that
Gods
essence
is
any
part
of
vs
;
but
as
he
is
God
euery
where
filling
heauen
and
earth
with
his
essence
,
so
is
he
in
speciall
manner
with
,
and
in
his
children
,
and
by
his
presence
is
effectuall
in
them
.
Whereupon
Paul
saith
,
Rom.
8.
11.
The
spirit
of
him
which
hath
raised
vp
Iesus
dwelleth
in
you
.
If
any
one
loue
me
he
will
keep
my
word
,
and
my
Father
will
loue
him
,
and
we
will
come
and
dwell
with
him
.
God
is
present
with
the
wicked
also
,
but
it
is
in
such
sort
as
the
Iudge
is
present
with
the
malefactors
.
Thirdly
,
in
this
place
the
following
of
Christ
is
compared
to
the
following
of
light
,
or
to
a
lanterne
that
giueth
light
to
trauellers
to
goe
the
right
way
without
error
,
falling
or
stumbling
.
Such
a
comparison
the
Psalmist
maketh
,
Psal.
119.
105.
Thy
word
is
a
lanterne
to
my
feet
,
that
I
might
not
stumble
,
nor
erre
.
The
word
then
,
both
sheweth
the
right
way
for
a
Christian
to
walke
in
,
and
guideth
him
in
the
right
way
to
walke
without
offence
.
So
that
to
follow
the
light
is
to
haue
our
conuersation
in
this
world
according
to
the
word
of
God
,
which
by
his
sonne
he
hath
sent
and
reuealed
to
vs
,
and
is
effectuall
in
them
that
are
saued
,
bringing
them
out
of
the
darknesse
of
this
world
into
the
glorious
light
and
sunshine
of
his
kingdome
and
grace
.
Thus
much
of
the
exhortation
.
It
followeth
now
to
speake
of
the
negatiue
reason
inforcing
the
same
.
III.
Shall
not
walke
in
darknesse
.
What
it
is
to
walke
or
liue
in
darknesse
,
the
Apostle
plainly
declareth
,
Ephes.
4.
17.
18.
19.
the
17
verse
is
a
dehortation
,
Walke
not
as
other
Gentiles
doe
in
the
vanity
of
their
minds
.
Vanity
of
mind
is
a
priuation
or
want
of
true
wisedome
and
knowledge
,
whereupon
the
imaginations
of
the
minde
,
the
affections
of
the
heart
,
and
actions
of
life
,
are
not
according
to
true
wisedome
and
knowledge
,
but
vaine
,
that
is
,
foolish
,
fruitlesse
,
vnprofitable
,
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
vaine
and
foolish
life
of
the
Gentiles
,
shewing
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
minde
stands
in
two
things
.
First
,
in
the
presence
of
euill
(
hauing
their
cogitation
darkned
.
)
Secondly
,
in
the
absence
of
good
(
Being
strangers
from
the
life
of
God
.
)
Concerning
the
darknesse
of
the
minde
,
I
thus
expresse
it
.
Man
was
created
in
the
image
of
God
,
that
is
,
And
haue
put
on
the
new
man
,
which
is
renued
in
knowledge
,
after
the
image
of
him
that
hath
created
him
,
and
in
true
righteousnesse
and
holinesse
.
Ephes.
5.
24.
Put
on
the
new
man
,
which
after
God
is
created
in
righteousnesse
and
true
holinesse
.
This
knowledge
was
as
a
pure
and
eleare
light
in
the
minde
of
man
;
but
after
that
by
the
fall
man
was
separated
from
God
,
this
light
was
darkned
,
that
is
,
this
knowledge
was
corrupted
with
ignorance
as
a
punishment
of
the
fall
,
so
that
there
remained
onely
some
small
notions
,
glimmering
,
or
remainders
of
light
or
knowledge
in
him
.
Then
againe
,
this
light
or
remainder
of
knowledge
is
farther
corrupted
by
the
frowardnesse
of
the
affections
and
will
.
Now
this
small
remnant
being
taken
away
,
there
succeedeth
meere
darknesse
,
and
brutish
ignorance
.
Mat.
6.
23.
If
the
light
that
is
in
thee
be
darknes
,
how
great
is
that
darknesse
?
As
if
he
had
said
,
if
thy
naturall
reason
be
darkned
through
the
malice
of
thy
heart
,
there
is
nothing
but
meere
darknesse
.
Secondly
,
the
corruption
of
the
mind
standeth
in
the
absence
of
good
(
strangers
from
the
life
of
God
.
)
Life
is
naturall
,
or
spirituall
;
the
former
we
haue
by
generation
from
Adam
,
and
it
is
the
function
of
the
soule
in
motion
,
sense
,
and
reason
.
Spirituall
life
is
that
which
we
haue
by
regeneration
or
new
birth
,
which
is
the
action
of
the
holy
Ghost
begetting
faith
in
vs
,
by
the
power
whereof
we
destroy
the
body
of
sinne
,
and
are
renued
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
might
liue
to
God
I
am
crucified
with
Christ
(
as
touching
the
old
man
)
20.
Thus
I
liue
,
yet
not
I
now
,
but
Christ
liueth
in
me
(
his
spirit
worketh
new
obedience
in
me
.
)
In
the
words
following
he
defineth
this
dying
to
sinne
,
and
newnesse
of
life
by
the
cause
(
And
in
that
I
now
liue
in
the
flesh
,
I
liue
by
the
faith
of
the
sonne
of
God
.
)
The
Gentiles
and
prophane
persons
are
far
from
this
godly
life
.
Furthermore
this
their
strangenesse
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
hardnesse
of
their
heart
,
which
is
the
peruersenesse
of
the
will
and
of
the
affections
in
the
heart
.
And
because
froward
and
peruerse
men
doe
resist
,
and
seeke
to
quench
the
small
light
that
is
in
them
,
therefore
God
giueth
them
vp
into
a
reprobate
minde
voide
This
is
the
first
cause
of
vaine
,
foolish
,
and
fruitlesse
liuing
.
The
second
cause
is
remorcelesnesse
of
conscience
,
verse
19.
Which
being
past
feeling
,
haue
giuen
themselues
to
wantonnesse
.
Custome
in
sinne
hardneth
the
heart
,
and
the
heart
being
hardned
rebelleth
against
the
mind
,
and
putteth
out
the
light
of
reason
,
which
bringeth
a
curse
vpon
the
conscience
,
and
taketh
away
all
remorse
of
sinne
,
which
is
a
token
of
reprobation
.
The
Apostle
For
the
further
clearing
of
this
point
,
I
will
shew
in
what
particulars
the
vaine
and
foolish
life
of
the
ignorant
is
compared
to
darknesse
.
First
,
darknesse
is
a
priuation
and
want
of
light
:
so
spirituall
darknesse
,
that
is
,
the
ignorance
,
and
blindnesse
of
the
heart
is
a
priuation
,
and
want
of
the
light
or
knowledge
of
God
.
Secondly
,
in
darknesse
all
things
are
inuisible
,
one
thing
cannot
be
discerned
from
another
:
Blacke
,
and
white
,
good
and
euill
,
hurtfull
things
and
profitable
things
are
not
discerned
So
in
spirituall
darknesse
,
men
call
good
euill
,
and
euill
good
;
sinne
is
delightfull
and
sweet
to
them
,
yea
they
countit
abhomination
todepart
Wherein
it
seemeth
strange
vnto
them
,
that
yee
run
not
with
them
to
the
same
excesse
of
riot
,
therefore
speake
they
euill
of
you
.
Thirdly
,
in
darknesse
a
man
knowes
not
the
right
way
,
though
he
be
neuer
so
quickesighted
,
and
although
he
be
set
in
it
,
yet
will
he
soone
goe
astray
,
running
into
by-paths
and
dangerous
wayes
,
like
a
blind
man
:
so
in
So
in
spirituall
darknesse
,
ignorance
of
God
in
his
word
,
a
man
knowes
not
the
way
of
life
:
this
narrow
way
he
can
not
finde
,
&
though
he
be
neuer
so
subtill
,
politicke
,
wise
,
and
learned
,
well
may
he
grope
for
the
streight
gate
,
as
the
men
of
Sodome
did
for
Lots
dore
,
but
he
shall
neuer
be
able
to
finde
it
;
and
though
he
daily
looke
on
it
,
yet
shall
he
not
discerne
it
:
All
his
wayes
are
the
wayes
of
death
,
and
the
good
and
right
way
seemeth
to
him
to
be
the
worst
way
.
Fourthly
,
if
this
light
of
the
sunne
were
not
,
the
earth
should
be
a
very
picture
and
resemblance
of
hell
,
a
confused
masse
,
or
heape
of
beasts
,
foules
,
and
men
,
one
thing
treading
other
vnder
foot
,
nothing
but
hunger
,
thirst
,
cold
,
nakednesse
,
feare
,
terrours
,
sorrow
,
despaire
,
mourning
,
and
wailing
,
continuall
dying
,
one
thing
deuouring
another
:
Euen
so
in
spirituall
darknesse
,
where
the
knowledge
of
Gods
word
is
not
,
there
is
a
resemblance
of
hell
,
and
men
are
like
diuels
:
there
is
nothing
but
disorder
and
confusion
,
no
dueties
towards
God
,
nor
towards
man
put
in
practise
.
Where
this
glorious
light
of
the
Gospell
shineth
not
in
the
hearts
of
men
,
they
are
like
to
beasts
and
Serpents
,
yea
,
they
degenerate
into
the
natures
of
all
noisome
and
venemous
beasts
.
First
,
they
hatch
cockatrice
egges
,
that
is
,
whatsoeuer
The
poison
of
Aspes
is
vnder
their
lippes
.
Psal.
14.
5.
Destruction
and
vnhappines
is
in
their
waies
,
verse
7.
Secondly
,
they
are
vipers
,
children
deuouring
parents
,
and
parents
their
children
.
Mat.
3.
7.
Thirdly
,
They
are
as
fed
horses
,
of
vnbrideled
and
adulterous
lusts
,
Ier.
5.
8.
Fourthly
,
Reioycing
and
neighing
in
the
victory
and
downfall
of
their
neighbours
,
like
to
strong
horses
.
Ier.
50.
11.
Fiftly
,
destroying
IIII.
But
shall
haue
the
light
of
life
.
There
be
two
lights
of
life
,
or
liuely
lights
.
First
the
knowledge
of
God
in
righteousnesse
and
holinesse
,
participated
by
the
sonne
of
God
to
Adam
in
the
creation
,
is
called
liuely
light
:
I
say
,
the
naturall
knowledge
of
God
in
Adam
before
the
fall
,
was
the
light
of
naturall
life
,
which
life
stood
in
absolute
holinesse
,
which
was
his
perfect
obedience
to
the
first
Table
,
and
absolute
righteousnesse
,
which
was
his
obedience
to
the
second
.
But
this
liuely
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
vs
any
pure
worship
of
God
,
or
holinesse
of
life
,
but
serueth
rather
to
bridle
and
restraine
vs
from
outragious
sinne
,
and
to
giue
vs
some
light
to
discerne
our
ignorance
and
malice
,
to
our
owne
accusation
and
condemnation
,
so
that
it
is
a
deadly
and
not
a
liuely
light
.
The
second
light
is
a
new
knowledge
,
that
is
,
the
knowledge
of
God
in
Christ
.
Of
God
in
Christ
reconciling
the
world
to
himselfe
:
of
God
in
Christ
our
mercifull
and
louing
father
:
of
God
in
Christ
redeeming
and
purchasing
vs
againe
,
when
by
sinne
we
were
vtterly
lost
:
of
God
in
Christ
restoring
vs
to
sight
,
that
were
vtterly
blinde
,
and
ignorant
:
of
God
in
Christ
abolishing
the
body
of
sinne
,
and
corruption
in
vs
:
of
God
in
Christ
renuing
vs
into
his
owne
image
and
likenes
,
from
which
by
Adams
transgression
we
fell
:
of
God
in
Christ
,
turning
the
curse
of
the
earth
,
with
all
afflictions
and
troubles
,
into
blessings
and
meanes
to
eternall
blisse
:
of
God
in
Christ
,
preparing
a
kingdome
and
heauenly
Citty
for
vs
,
whose
pauements
,
walles
,
and
buildings
are
of
Golde
,
Pearle
,
Emeraldes
,
Chrysolites
,
Carbuncles
,
and
all
costly
ornaments
,
a
thousand
times
excelling
the
Sanctum
Sanctorum
of
Salomons
Temple
in
glory
.
He
that
followeth
Christ
hath
this
liuely
light
in
him
▪
he
that
followeth
him
not
,
hath
no
light
in
him
,
but
is
shut
vp
in
ignorance
and
darknesse
.
Hee
I
say
that
denying
carnall
wisedome
,
and
fleshly
lusts
,
doth
follow
him
,
is
enlightned
to
see
and
behold
the
glory
of
God
in
sauing
the
elect
▪
by
and
through
Christ
,
which
the
Gospell
setteth
forth
:
And
by
vertue
of
this
light
and
sauing
knowledge
is
he
made
partaker
of
the
diuine
nature
,
that
is
quickned
to
liue
the
life
of
God
,
which
stands
in
new
obedience
.
He
therefore
that
followeth
Christ
hath
the
light
of
life
.
What
it
is
to
haue
the
light
of
life
,
or
to
walke
in
the
light
,
is
plainely
expressed
.
Ioh.
12.
35.
36.
Yet
a
little
while
the
light
is
with
you
;
walke
while
yee
haue
light
,
least
the
darknesse
come
vpon
you
,
&c.
Christ
exhorteth
heere
to
walke
in
the
light
,
which
signifieth
two
things
.
First
,
to
beleeue
in
him
,
as
it
is
in
the
verse
following
,
while
yee
haue
light
,
beleeue
in
the
light
,
&c.
first
,
I
say
,
to
walke
in
the
light
signifieth
to
beleeue
in
Christ
,
our
wisedome
,
righteousnesse
,
sanctification
,
redemption
.
Secondly
,
it
signifieth
the
performance
of
all
duties
worthy
of
a
Christian
,
which
is
to
haue
our
conuersation
according
to
our
faith
in
him
.
For
as
the
light
of
the
day
is
giuen
to
vs
to
walke
,
and
labour
in
our
callings
;
euen
so
this
spirituall
light
or
day
,
shining
in
the
Gospel
,
is
giuen
to
vs
to
walke
,
to
labour
,
and
to
liue
therein
.
And
he
that
walketh
not
in
the
light
of
the
Gospell
,
walketh
in
darknesse
,
euen
after
the
imagination
of
his
owne
corrupt
heart
,
in
the
craftinesse
and
deceiueablenesse
of
fleshly
lusts
.
For
the
further
clearing
of
this
point
▪
I
will
shew
in
what
particulars
this
liuely
&
sauing
knowledge
of
God
in
Christ
,
reuealed
in
the
Gospell
,
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
subiect
of
nature
,
like
it selfe
,
as
the
Sunne
is
:
euen
so
the
light
of
the
Gospell
is
so
glorious
,
that
the
eye
of
mans
reason
and
vnderstanding
cannot
in
the
least
measure
apprehend
it
.
Secondly
,
the
light
is
pleasant
,
delightfull
,
cheerfull
,
comfortable
,
ioyfull
,
and
hopefull
;
but
in
the
absence
of
light
there
is
heauinesse
,
sadnesse
,
sleepinesse
,
pensiuenesse
,
sorrowfulnesse
,
dispairfulnesse
,
fearefulnesse
:
euen
so
,
this
sauing
knowledge
placeth
the
soule
in
much
more
happinesse
,
and
felicity
,
affording
true
and
euerlasting
pleasures
,
true
delights
,
true
cheerfulnesse
,
true
comforts
,
true
ioyes
,
true
hope
,
which
the
miseries
and
afflictions
of
this
life
cannot
abolish
or
corrupt
,
seeing
that
they
are
the
rayes
and
beames
of
the
Sunne
of
righteousnesse
,
shining
in
vs
.
How
inuincible
,
and
vnquenchable
is
this
sauing
knowledge
,
the
light
of
life
?
Thirdly
,
the
visible
light
is
the
life
of
the
materiall
world
,
maintaining
life
,
motion
,
sense
,
in
all
creatures
in
the
firmament
aboue
,
and
elements
below
,
euen
so
this
sauing
knowledge
is
the
life
of
the
spirituall
world
,
that
is
,
the
companie
of
Gods
elect
,
kindling
spirituall
life
in
them
,
giuing
spirituall
wisedome
,
vnderstanding
,
reason
,
sense
,
motion
,
vnto
them
,
whereby
they
differ
from
other
men
,
more
then
other
men
differ
from
beasts
.
Fourthly
,
as
by
the
shining
light
all
things
are
visible
to
vs
,
and
euery
thing
is
discerned
and
knowne
:
euen
so
by
this
sauing
knowledge
are
all
things
made
manifest
to
the
eyes
of
our
minds
.
For
by
vertue
hereof
,
we
discerne
betweene
good
and
euill
,
betweene
holinesse
and
prophanenesse
,
betweene
true
wisedome
and
worldly
craftinesse
,
betweene
the
true
worship
of
God
,
and
idolatrie
,
or
false-worshippe
,
betweene
sincerity
and
hypocrisie
,
between
the
workes
of
light
and
darknesse
,
betweene
Christ
,
and
Antichrist
;
between
God
and
the
Diuell
,
who
can
transforme
himselfe
into
an
Angell
of
light
,
to
blinde
the
eyes
of
Infidels
,
that
they
that
want
this
knowledge
discerne
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
walke
in
the
right
way
,
and
that
without
stumbling
or
falling
:
euen
so
this
sauing
knowledge
sheweth
the
right
way
to
eternall
blisse
,
and
guideth
vs
without
falling
into
the
pitfalls
of
Satan
,
and
this
wicked
world
.
FINIS
.