[ A] that flie or move only in the night, called from thence Night-birds,
and Night-ravens, which are afraid of light, as either an enemy to
spy, to assault, or betray them; but salute, and court, and make
love to darkness as their only Queen, and Mistress of their acti∣ons,
〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, as a creature sent on purpose to preserve them: and
these, saith he, deserve not to be child but pitied, for nature at first
appointed them this condition of life, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 'tis their birth∣right
and inheritance, and therefore no body will be angry with
[ B] them for living on it: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. But for them who
were made creatures of light, and, had it not been for their wil∣fulness,
had still continued light in the Lord, who are altogether
encompast and environed with light, light of nature, light of rea∣son,
light of religion, nay, the most glorious asterism, or con∣junction
of lights in the world, the light of the Gospel to walk in;
for these men meerly out of perversness of wilful hearts, to hate
and abjure, and defie this light, to run out of the world almost
[ C] for fear of it; to be for ever a solliciting and worshipping of
darkness, as Socrates was said to adore the clouds, this is such a
sottishness, that the stupidst element under Heaven would natural∣ly
scorn to be guilty of: for never was the Earth so peevish, as to
forbid the Sun when it should shine on it, or to slink away, or sub∣duce
it self from its rayes. And yet this is our case, beloved, who
do more amorously, and flatteringly court, and woo, and solli∣cite
darkness, then ever the Heathens adored the Sun. Not to
[ D] wander out of the sphere my Text hath placed me in, to shew
how the light of the Gospel and Christianity is neglected by us, our
guilt will lie heavy enough on us, if we keep us to the light only
of natural reason within us. How many sins do we daily commit,
which both nature and reason abhor and loath? How many times
do we not only unman, but even uncreature our selves? Aristotle
observes, that that by which any thing is known first, that which
doth distinguish one thing from another à priore,〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,
[ E] is to be called the beginning or cause of that thing, and that the light
of reason distinguishing one action from another, being the first
thing that teaches me that this is good, that otherwise may from
thence be termed the beginning of every reasonable action in us,
and then where ever this cause or beginning is left out, and want∣ing,
there the thing produced is not so called a positive act, or
proper effect, but a defect, an abortion, or still-born frustrate
issue; and of this condition indeed is every sin in us. Every acti∣on
[ F] where this law within us is neglected, is not truly an action, but
a passion, a suffering or a torment of the creature. Thus do we
not so much live and walk, which note some action, as lie entranced,
asleep, nay, dead in sin; by this perversness 'tis perpetual night
with us, nay, we even die daily; our whole life is but a multiply∣ed
swoon or lethargie, in which we remain stupid, breathless,