saluation as well as vs. Nomy brethren let not such a thought enter into your harts as once to imagin that the Lord meanes no more good to you for your saluation by vouchsafing you the ministery of the Gospel then to them whom he suffers to continew in their ignorance to their certaine destruction Let no man deceiue you by saying that the light as much as lies in it lighteth euery man It denies no man light it blinds no mans eies it hides it selfe from no man that would see it But it offers it selfe to some men it shines into their eies it seeks them out where they are in darknes follows them when they turne their backs and flee from it Haue not wee had experience of this bountifulnes Call to mind those daies of darknes when our forefathers lay buried in blindnes and ignorance Did we run after the light or did it come to vs Was it not scorn'd reiected hated Did it not shine vpoÌ„ our ey-lids when wee shut them because wee would not see What rip I vp matters of antiquity I will say nothing of our returning into Aegypt in Queene Maryes daies of our persecuting the truth and murdering the Saints of God for holding out the light to vs that wee might see Behold the light is come againe vnto vs it shines in at our windows it winds it selfe into our harts it presents it selfe to our sight which way soeuer wee turne And is it possible any man should be found that will not acknowledge an especiall purpose and desire in the light to make vs see What no more then to light the Turkes For pure shame I will say no more of the matter Cheefly because I reserue this point of vniuersall grace for a fitter opportunity Yet I must needs speake a word or two of the other exposition The true light is ready to inlighten euery man Let me graunt that interpretation what then Therefore is it not readier to inlighten some then other some How shall that be proued It is ready to inlighten some Some other it doth inlighten The former answere may suffice It is ready so that it refuseth not to giue light to any man but some men it neuer lins shining vpon till it haue gotten passage to the vnderstanding and informed that fully of the truth It is giuen to you saith our Sauiour Mat. 13. 11. to knowe the secrets of the kingdome of heauen but to them it is not giuen The light shone to the Scribes Pharises and people and as these men say was ready to inlighten them but the Apostles were inlightned indeed It was giuen them by him that according to his good pleasure reuealeth the Gospell to babes men Luk. 10. 21. of small vnderstanding and hides it from the wise and learned Tel me not of the good vse of Free-wil or any other preparednesse in the hearts of them that are inlightned as if the difference were from man and not from God I may not stand now to dispute that matter but wil take the first occasion to handle it that offers it selfe I hope in my next Sermon to speake somewhat of it In the meane time let it bee enough for vs touching the point in question to vnderstand that the light as ready as it is and it is most ready neuer inlightens any man whome it selfe doth not first fitte and dispose to receiue that light as I will shewe if it please God hereafter It is Christ then euen the true light which inlightens euery man Of his fulnesse saith our Euangelist Ioh. 1. 16. haue wee all receiued Yea I. Baptist himselfe that shone with such extraordinary brightnesse had his light Ioh. 3. 34. from him who had the spirit without measure Therefore doth he truly and freely professe himselfe that hee was not worthy to carry his shooes after him VVee heard at the fourth verse the testimonies of Zachary Luk. 1. 78. 79. 2. 32. and Simeon to this purpose that hee was the light of the Gentiles I will not spende time in repeating them nor in vrging the exhortation which then I pressed of trusting to Christ with confidence how great soeuer our darknesse bee Only giue mee leaue I pray you to apply the generality of this inlightning to our particular instruction and comfort Christ the true light lightneth euery man VVho may then except himselfe or any other man Yet there are two sortes of people that make question of this doctrine The poore soule that is priuy to his owne ignorance and the desperate wretch that woulde excuse his wickednesse The one discomfortes his heart with too much care The other destroies his soule with prophane carelesnesse These mens cases I confesse are very diuers yet thus much may be said to them both in generall The true light shines to euery man in the ministery of the word What warraÌ„t or reason haue either of you to exempt your selues out of this number Are not you comprised vnder these generall tearmes euery one No Country no age no sexe no estate is without the reach of them Let mee come neerer No particular person whatsoeuer is excluded but the light shewes his brightnesse for all and euery one that will see it But the question is now of none but them who liue in those places where this light doth shine that is where the Gospell is knowne and profest Can any such man truly say the light is not for him Who tells thee so The holy Ghost heere affirmes the quite contrary It lights euery man VVell let vs examine the matter somewhat more particularly Stand foorth thou that desperatly settst all at six and seauen because forsooth God will not haue euery man to bee inlightned or lighted If hee woulde haue no man there were some reason â—n thy doing For then it were in vaine to looke after the light neither would there haue beene any means afforded to that pupose But since thou confessest that some are to be inlightned what excuse can there bee for thy carelessnesse All shall not be inlightned why then should I care to seeke the light some shall be why shouldst thou not care then If all should it would come vtterly without thy care Then mightest thou reason in this sort All shall bee inlightned and therefore I too why should I then trouble my selfe about it But to dispâ—â—â— as thou dost some shall not be inlightned Therefore I will bee altogether carelesse argues a senslesse desperatnesse I am sure thou wilt grant it is as cleere and certaine that God will not haue all men to bee learned or to bee of any one profession or trade as that hee will not haue all men to bee inlightned Answere mee then why thou dost apply thy selfe to study or to any course of life whatsoeuer For I presume thinke what thou wilt thou wilt neuer bee so desperate as to saye or so absurde as to imagine that thou wilt bee of this or that profession whether God will
commandement when hee appointed the foundations of the earth Then was I with him a nourisher and I was Ver. 30. dayly his delight reioycing alway before him But least any man should be so obstinate that this testimonie cannot resolue and satisfie him I will adde hereunto the witnes of q Psal 102. 25. another Prophet who calling vpon the Sonne of God speaketh thus of him Thou hast afore time layd the foundation of the earth and the heauens are the worke of thy hands If you doubt whether this bee spoken of the Sonne or no the holy Ghost shall assure you that it is by the pen of Saint r Hâ—b 1. 10. Paul who alleageth this place and applyeth it to our Sauiour Christ Of whome also hee had affirm'd a little before that God made the world by him It may be some man would knowe the reason why our Euangelist being to describe our Sauiour as the Creator of the world doth not vse the same kinde of speech which Moses doth and which also is common in the Scripture to that purpose Why doth hee not more particularly recite the things that were created by him and set out his glory therein at large as Moses doth I will tell you in as few words as I can And first I say of both questions together that therefore Saint Iohn did not speake either so or so largely as Moses had done before because Moses had so done and his purpose was not the same that Moses had in his writing More particularly and more plainely I say farther of the former doubt first that it is true and manifest that whereas Å¿ Gen. 1. 1. Moses named expresly the heauen and the earth our Euangelist sayeth in generall All things It is also cleere and certaine that ordinarily in the Scripture where God is spoken of as a Creator there the same things are mentioned Wee heard erewhile seuerall places to that purpose you may finde more at your leasure Wee preach vnto you sayth t Act 14. 25. the Apostle Paul to the men of Listra That yee should turne from these vaine things to the liuing God which made heauen and earth So u Isay 37. 16. sayth Hezekiah Thou art God alone ouer all the kingdomes of the earth thou hast made the heauen and the earth So x Ier. 32. 17. Ieremiah Thou hast made the heauen and the earth by thy great power yet saith our Euangelist By him were all things made Why so As well because by these words all that Moses sayd might and would easily be conceiv'd as also for that he would haue euen those things to be vnderstood whereof Moses had made no expresse mention Therefore also doth y Col. 1. 16. the Apostle Paul speake otherwise of the creation then Moses where hee sayth of our Sauiour Christ By him were all things created which are in heauen and which are in earth things visible and inuisible whether they bee Thrones or Dominions or Principalities or Powers then follow the very wordes of our Euangelist All things were created by him Thus hath Saint Paul taught vs how to expound Saint Iohn All things visible and inuisible Of the later Moses sayth nothing expresly but rather by his particular description of the visible parts of the world seemes to tell vs that hee spake of them onely So might our Euangelist also haue been vnderstood if hee had so spoken whereas now wee are to expound him of both according as the Apostle directs vs. But why doth not Saint Iohn as the least follow Moses course and describe the particulars at large Because Moses was the first that euer writ that historie of creation and writ it of purpose to giue knowledge of it to all posteritie But our Euangelist neither needed doe that which which was perform'd so excellently so long before by another and intended not to set out the historie but rather to apply it to the present occasion Hee had also a more worthy matter to handle whereunto hee hasted the redemption of the children of God by the promised Messiah our Lord and Sauiour Iesus Christ Giue mee leaue I pray you a little to consider the glorie of our heauenly redeemer and to insult ouer all such miscreants Iewes and Turkes as despise his gratious offer of saluation and refuse him as not worth the trusting in Whom dost thou contemne whose helpe doest thou thinke scorne of Canst thou not beleeue in him when thou considerest him in the Virgins wombe yet beleeue in him when thou beholdest him in the bosome of God what could he be but mortall that was made of mortall flesh Nay rather what could hee bee but immortall that made both flesh and spirit Thou sayest Hee is accursed that maketh flesh his arme and can hee be blessed thinkest thou that refuseth to make God his strength Shall the clay say to the potter Thou art of no power Shall not so presumpâ—uous a Clod of bak't earth bee broken all to peeces and beaten to dust That thou liuest mov'st breath'st that thou art that thou canst bee thus vnthankefull it is his and only his goodnes What doost thou plotting and deuising to ouerthrow his religion Beholde hee will take a way thy breath from thee and then all thy thoughts shall perish Doest thou not quake and tremble at the fearefull sound of the thunder that hee made Doest thou not flee away hide thy face from the flashes of lighting that come from him * Osc 2. 8. Doost thou not knowe that it is hee that giues thee Corne and Wine and Oyle and multiplies thy siluer and thy golde which thou wastest in making warre against him How long wilt thou proceed to harden thy wicked heart to thine owne destruction The weakest and meanest of his creatures a Exod. 8. 19. 25. Flies and Lice are stronger then all thy bandes of Ianizaries If the meditation of our Sauiour Christs Almightie power in creating all things will preuayle nothing at all with them but to 〈◊〉 urage them the more let vs leaue them to his iust indignation and apply the knowledge of this doctrine to the encrease of our owne faith and comfort And first let vs hearten our selues against the reproches and scornes of the weake and ignorant world They beleeue not in Iesus Christ Noe maruaile For they see him not but in the wombe in the manger on the Crosse in the graue They see but a peece a it were or rather the bark only of the tree of life But we to whom the same Lord that created the eyes of our bodies the naturall light of our vnderstanding hath giuen also the supernaturall light of faith beholde him a farre off euen beyond the beginning of the world and looking through the rinde of his humane nature see the pith and substance of his euerlasting Godhead not what it is but that it is Why shuld it be thought strange for men to relie wholly vpon him that made them Let me
that should be written VVhat worlde may bee said to containe or not to containe but the space of heauen and earth Sometimes it is taken more particularly for the earth where men liue and this Mat. 4. 8. is very common The Deuill shewed our Sauiour all the kingdomes of the world As long as I am in the worlde saith our Sauiour I am the light of the worlde Ioh. 9. 5. In what worlde was our Lorde when hee said so Heere on earth amonge men whose light hee vvas Into this worlde hee sent his disciples Goe into all Mat. 28. 15. the worlde that is into all partes and coastes of the earth To this signification of the worde belonges that in the verse next before and such other places Euery man that commeth into the world that is Verse 9. Ioh. 16. 21. borne In an other text it is more plaine A woman when shee is deliuered of child remembreth her anguish no more for ioy that a man is borne into the world These significations are common and well knowne as comming neere to the ordinary and first vse of the worde Besides these it is very often taken more especially or Men who are the principall parts of the world and for whome the whole was made VVhen the worlde 1. Cor. 1 21. in the wisedome of God knewe not God by wisedome Knowledge is proper to men and belongeth not to any other of these visible creatures God was in Christ 2. Cor. 5. 19. reconciling the world to himselfe not imputing their sinnes To whome are sinnes forgiuen but to men Who are reconciled vnto God by Christ but men IIee tooke Heb. 2. 16. not the Angells who shall euer remaine vnreconciled But hee tooke the seede of Abraham Thus the world signifieth in generall all kinde of men whatsoeuer But because that naturally men are naught and wickked the worde is sometimes put in particular for the wicked and almost for wickednesse You are of the world saith our Sauiour to the Iewes that woulde Ioh 8. 23. 77. not beleeue I am not of this worlde The worlde cannot hate you saith hee in an other place but mee it hateth They are of the worlde saith Saint Iohn of tâ—e false teachers that denyed Iesus to bee come 1. Ioh. 4. 5 in the flesh Therefore speake they of the vvorlde and the world heareth them In this respect is the Deuill called the Prince of the worlde Yea the world is as it Ioh 12. 31. 1. Ioh. 2. 16. were the fountaine of naughtinesse All that is in the worlde saith Iohn as the lust of the flesh the lust of the eies and the pride of life is not of the Father but of the worlde I may adde in the last place that the riches honours pleasures and such like that the worlde affordes are tearmed sometimes by the name of the worlde though they bee not so much partes as appurtenances thereof VVhat should it profit a man though he should winne the whole worlde if hee lose his owne Mar. 8. 36. soule VVhat is this whole worlde but the honours pleasures and riches of the world But I haue stood too long vpon this matter Let vs now apply it to our present purpose for the vnderstanding of the holy Ghosts meaning But we cannot certainely determine in what sense the world is here spoken of till we knowe of what being in the world the Euangelist is to be vnderstood Now our Lord may be said to haue beene in the worlde in two respects either as he was God or as he was the Messiah In the former sense he was alwaies and is still and euer shall bee after the same sort in the world In the later he was not in the world till he tooke flesh of the Virgin his mother nor since his ascension into heauen As God by his prouidence power and wisdome he maintaines and gouernes al things As the Messiah he taught and informed the world of his Fathers will touching the saluation of mankind His being in the world as God was and is for the preseruation of naturall life His presence as Messiah was to bring supernaturall life by the light of grace Whether of the two is it moâ—e likely the holy Ghost meaneth in this place If we vnderstand it of the former seeing hee speakes not of the nature of the Godhead which is the same in all three persons but of the person of the Sonne how can the world be iustly condemned for not knowing him wheÌ„ he was present For it is a rul'd case in diuinity that the mystery of the Trinity cannot bee discerned by the light of nature or gathered from any contemplation of the creatures It is true indeed that since it pleased God to reueale this incomprehensible secret many men haue labored to set forth the point by similitudes and to apply somethings in the creatures to the manifesting of the trinity in vnity But all the light they bringe to this point is such as rather shewes that themselues were perswaded of that truth then is of force to conuince their Iudgement that will not beleeue In one worde they giue vs to vnderstand that such a thing in likelyhood maye bee they doe not demonstrate that of necessity it must bee As for those shadowes of this mystery which seeme toly hid heere and there in the writinges of some Philosophers neither are they sufficient to argue that the penners of those books acquainted with the doctrine of the Trinitie and they are so sparingly and fearfully deliuered that a man may easily see they were altogether vncertaine of the truth and almost of the meaning of that they writ And in what authors doe wee meete with any shewe of these matters but onely in theÌ„ who profess they receiued their instruction from the Egyptians and Chaldeans who learned those points by Tradition from Noah and so from Adam to whom God reuealed the knowledge thereof or else are knowne to haue beene the Schollers of the Hebrewes from time to time Neither doth it suite well with the course of our Euangelists writing to expound this being in the world of such naturall maintaining thereof For the whole discourse from the beginning of the fourth verse as I haue shewed is a description of the Messiah Such was the life that wee haue in him such the light wee receiue from him wholly supernaturall Of that Iohn beares witnesse not of his creating or preseruing all thinges That was it which he laboured to haue all men beleeue That is the thing which our Euangelist denies of the Baptist Hee was not the light In regard of that is our Sauiour called the true light Who shall perswade mee then to apply this verse to his diuine power of preseruation and not to the gratious worke of his medâ—ation especially considering the next verse is generally for the most part so interpreted and as it is apparant by the verse following ought to be Wherfore I willingly subscribe
God Let mee reason with thee a little and take that I shall say in good parte For I doe it not to weaken thy perswasion but to strengtheÌ„ thy faith Hast thou euer confidered this point seriously and debated it aduisedly with thine owne heart Dost thou truly discerne and acknowledge that thou art naturally the child of the Diuell What Doost thou start at this Doe I seeme to wrong thee in abasing thy estate so much Thou art content to say thou art a sinner and it may bee thou doost indeed thinke thy selfe to haue deserued the wrath of God but thou canst not abide to haue it thought that thou wert at any time the Sonne of the Diuell This opinion would disgrace thee too much and affright thee too sore It were a harde matter for thee indeed euer to beleeue that God woulde make thee his Sonne if thou hadst this perswasion of thy selfe that thou art the childe of the Diuell I I am naught saist thou as other men are and I haue neede of Gods mercy and I hope hee will bee as good to mee as to any other But neuer thinke to make me beleeue that I am so bad Then indeed I had small cause to hope for any fauour at the handeâ— of God Tell me I beseech you Are not these the very thoughts of your hearts Doe you not thus flatter your soules If you knewe throughly what you are it were vnpossible you should so easily beleeue what you may bee But perhaps though you are not willing to knowe the worst of your selues in your estate by nature yet you are desirous to vnderstand the vttermost of the honour you may aâ—taine to by grace Well let vs conferre of this a little How many weekes or daies or houres haue you spent in the search of this Adoption which is vouchsaf't you in Christ Haue you learnd what it is to bee a Sonne Haue you made any estimate of the inheritance that is promised Doe you knowe the difference betwixt a seruant and a Sonne Is not al your trust in the plea of seruants If I doe my good will saith one I knowe God will accept of it What though I be ignorant of the mystery of my redemption Alas I am no Diuine no Scholler not booke learned God lookes for no such greate knowledge of mee I can tell that I must loue God aboue all things and my neighbour as my felfe If I doe this I am sure God will bee mercifull to mee and I shall goe to heauen O the blindnesse the wilfull blindnesse of ignorant men How long will yee despise the kind offer of the Lord When will yee begin to consider what honour he hath vouchsaf't you When will you haue any care to vnderstand your own happinesse The Lord God would haue you his Sonnes you wil continue obstinatly in the conditioÌ„ of seruants Hee would bestow heauen vpon you as an inheritance you will needes haue it as wages Hee offers to giue you title to it by adoption you striue to lay clayme to it by your owne purchase Would you choose to be seruants rather then Sonnes if you had any knowledge of these 2. estates You haue heard somewhat of the ioyes of heauen and you haue accordingly a plaine confused motion of the good estate of them that are there From hence ariseth a kinde of desire to bee partakers of those pleasures and by the flattery of selfe loue some manner of perswasion that ye shall enioy them But yee are as farre from knowing what it is to bee the sonnes of GOD as I shewed you were from beleeuing that you are the Children of the Diuell Is it any wonder then that wee make so light account of it who can desire that hee knowes not Where mens treasures are there also their hearts are Mat. 6. 21. Who is there that had not rather bee called the sonne of Pharaohs daughter then the brother of Iesus Christ To whome doth it not seeme a greater honour to bee the sonne in lawe of Saul then the adopted sonne of God A Lordshippe vpon earth is counted more worth then a kingdome in Heauen O the basenes of our thoughts O the error of our iudgement O the vilenesse of our affection wee bury our selues in the earth liker wormes then men Wee esteeme more of the pleasures of sinne for a season then of the euerlasting Heb. 11. 19. ioyes of God in Heauen Wee haue greater desire to the vaine titles of worldly honour then to the high prerogatiue of the sonnes of God prophane Esau Gen. 25. 32. that sold his brithright for a messe of pottage was a holy man in comparison of vs. Hee was driuen to the sale by a kinde of necessitie Wee by wantonnesse depriue our selues of this dignitie Hungeâ— made him part with that which was demaunded of him Fulnesse makes vs despise that which is offered to vs. It was in his conceite but a temporall possession that hee should haue enioyed It is an eternall inheritance that wee might possesse He remained Isaacs sonne still though hee lost his birth right wee by neglecting the prerogatiue of sonnes are vtterly shut out of Gods presence and fauour It were som what yet if we might be seruants For there is no place in the house of God that is not honourable But the case stands so with vs that we must either be sonnes or nothing I am sory the time cuts me off that I cannot follow and presse these matters as the worthiness and necessitie of them requires The Lord vouchsafe a blessing vpon that which hath bin spoken and prepare vs to a farder meditation of it in hearts to his owne glorie and our present and euerlasting comfort in Iesus Christ To wnome with the Father c. THE NINTH SERmon vpon the first Chapter of IOHN Verse 12. But to as many as receiued him to them he gaue the Prerogatiue c. THere are two thinges that ordinarily make men colde and negligent as in the pursuit of that they haue some minde to so in the desire of that which is offered ignorance of the worth thereof and a conceite that to them it will bee of small vse or profit To what end shoulde a man spend his time and labour in the search of that which when hee hath found it is not worth the taking vp and carrying away Or though perhaps it bee of some value in it selfe yet if I know not how to make any benefit of it I were as good spare my paines as lose my labour That neither of these two hinderances might holde vs from receiuing Christ by faith that we might become the sonnes of God and heires of euerlasting life in heauen In my last exercise I shewed both the excellency of this prerogatiue in it selfe and the inualuable profitte that would arise to vs thereof What greater honour can there possiblie bee imagined then to bee heyres apparant to the kingdome of heauen what higher aduancement can the conceite of men or
bee ignorant that hath had any desire to learne vnlesse like a man that lyeth in a ditch and streâ—cheth out his hands calling for helpe to all them that passe by hee refuse to set one finger to the ground for the raysing of himselfe Doo wee then despise so great an happinesse Though wee could bee so vnthankefull to God and yet that were monstrous yet howe canne wee bee so iniurious to our selues What shall I say Or vpon what shall I lay the blame It would bee verie strange and haâ—sh to most men if I should accuse them of not beleeuing Who would not be foreman of the Iurie to finde him guilty who would make daintie to giue sentence against his life that doth not beleeue whatsoeuer is deliuered in the Gospell Not beleeue sayeth one Hee is worse then a Turke or a Iewe that beleeues not I confesse it seemes scarcely credible to my selfe that any man professing religion should not beleeue But I holde it altogether vnpossible that a man should indeede bee perâ—waded in his heart that by beleeuing in Christ hee shall become the sonne of God and yet should bee altogether carelesse of beleeuing It is not vnlikely that wee haue a generall opinion of the â—uth of the Scripture but either wee neuer markt or neuer considered this and such like points that we might be throughly rooted and grounded in the bleefe therof O that I might intreat so much of you all and euery one as that you wold be pleased to bestow a little time â—n the meditation of this prerogatiue I make no question but if once you did stedfastly beleeue it you would neuer giue ouer till you had made your selues sure of so happy and blessed an estate The Prophet Esay considering a little the backewardness of the Iewes in receiuing saluation by the promised Messaih and a great forwardness to other matters reproues them for it in this sort Wherefore doe yee lay out siluer saith hee and not for Isay 55. 2. bread And your labour and are not satisfied May not we insâ—ly take vp the like complaint against the peruersenesse and vnto wardnesse of this age Doe not men beate their braines spend their spirits breake their sleepe wast their time shorten their liues by carking caring for the momentary trash of this world We rise erly we go late to bed we fare hardly we cloth our selues simply we toile moile like horses al for nothing What is all the wealth in the world to the riches in heauen What are all the possessions of the earth to the inheritance of that kingdome What is all the honor that the world can heape vpon a man in comparison of being the Sonne of God If it continue with thee as long as thou continuest aliue yet leaues thee when thou diest whereas that heauenly preferment abides with thee attends vpon thee after death or rather lifts thee vp and carries thee aliue to heauen For what though this sinfull earthly carcasse be destroyed yet the soule mounts immediatly vp to heauen taking possession of that inheritance and inioying it with al freedome comfort in assured expectation of proportionable glory wherewith the body in due time shall be clothed and beautifyed And doe wee still lie groueling vpon earth Wee shewe thereby whose children wee are vpon thy belly shalt thou goe said the Lorde to the olde serpent the Diuell and dust shalt thou eate all the daies of thy life See Gen. 13. 14. if wee doe not as much as may bee resemble him in this curse Wee roote and digge into the earth like Moles and feed vpon the white and yellow clay which with infinite labour and no small daunger we rent out of the very bowells thereof yea a shame to bee spoken though wee are not ashamed to doe it our immortall soule that hath nothing in it of any affinity with earth imploies her vnderstanding bestowes her affections perswades incourages strengthens thrusts forward her seruant body to so wearisome and so fruitlesse a labour Think you that a miserable wretch wheÌ„ he sits in his counting house looking ouer his bonds when his vsury mony will come in let them be as many thousand pouÌ„ds as they are hundred pence can take half that comfort in his trash that a poore Christian doth in his meditation when hee finds himselfe to be the Sonne of God Set thy selfe vp to the chin in the heapes of thy gold tumble and wallow in the midst of all thy pe lfe shouell it vp by bushells into quarter sacks stuff thy chists as full as thou canst till the sides and bottome are ready to fly out reccon vsury vpoÌ„ vsury to the vtmost farthing but heark doost thou not heare a fearfull voice that cries out vnto thee O foole this night they shall fetch away thy soul from thee then whose shal these Luk. 12. 20. treasures be that thou hast prouided What a man of thy state and aboundance in a moment come to nothing quaking and trembling at the very thought of it in the midst of al thy wealth Wouldst thou do so couldst thou do so if thou knew'st thou wert going to a most glorious kingdome in heauen Is it possible any man of indifferent discretion should be loth to change a Chamber in an other manâ— house for a royal palace in his own Realme and gouernment But why should I so much distrust your capacities or suspect your aflections I see you are able to compass great matters and haue strong desires to those things you like if I may but entreate so much of you as to vouchsase a little time to the meditation of this prerogatiue I make no doubt but you will both conceiue and affect it I doe not goe about to depriue you of any naturall faculty but as it were to lead you to the right vse of it I seeke not to roote out your affections but to grift vpon them such seions as may bring forth pleasant and lasting sruit Is thy vnderstanding great Here are greate mysteries in the search whereof thou maist imploy it For what wit what iudgement what conceit is able to sound the depth or valew the worth or comprehend the extent of this honour To bee the Sonne of God Is thy capacity but weake What is plainer what is easier then to vnderstand that by beleeuing in Christ thou shalt bee made the Sonne of God and ioynt heire of heauen with Christ Yea this doctrine wil teachthee how to satisfy thy most insatiable desires Doth ambition prick thee forward with loue of honour Why wilt thou not set thy minde on that which is true honour indeed The foolish vanity of men hath bewrayed itselfe that the conquest of the whole world would not suffice them All the autority and glory that the Emperours of Rome attain'd to could not quench their thirst of honour but that some of them would needes be worshipâ— as Gods If they could once haue attained the dignity of being the
Angelles deuise then for the children of the diuell to bee made the sonnes of God As for profitte what should I speake of it Where is it to bee found if it bee not in a kingdome especially such a kingdome as is furnisht and full fraught within it selfe with all thinges belonging either to commoditie or pleasure Wee haue had nowe a weekes time to bethinke our selues whether wee will bee the children of God or no. What speake I of a weeke We haue the most part of vs had many weekes and moneths and yeeres yea some of vs some scores of yeers to coÌ„sider with our selues whether wee will accept of this offer which Christ makes vs in his fathers name or noe Wee haue beene or might haue beene acquainted with these mysteries a long time euer since wee came to yeeres of discretion Is it not high time wee had aduised and resolued of the matter Is there such doubt or hazard in the choyse that wee neede take so long a daye to giue our aunswere Doo wee make question whether it bee a prerogatiue or noe To bee the sonnes of GOD If naturall affection canne worke any thing with vs to whome owe wee more loue then to him by whome wee haue our beeing If wee reguarde iustice and equitie to whome doe we rather appertaine then to him that first made vs of nothing So glorious an inheritance were in reason to be songht for by al possible meanes though it were not offred An inheritance being offered were in kindnesse to bee accepted though it were not so glorious And doe wee yet draw backward Are wee still vnresolued Which of vs doth not with a certaine iust disdaine condemne the idle excuses of those men who beeing bidden to the marriage of the Kings Sonne would suffer themselues to be carried a waie with such vaine imployments I haue bought Luk. 14. 18. afarme saith one and I must needes go out and see it I pray thee haue me excused Hast thou bought a farme Nay rather it should seeme the farme hath bought thee Art thou so tyed to it that thou canst not bee without the sight of it for a dinner time Other men take Farmes to serue them for their profite Thou hast bought one to serue it to thy vnrecouerable losse Is anie man so madde as to lose the fauour of a prince for the sight of a Farme Another saith He hath bought fiue yoke of Oxen and must go proue them Ver. 19. and therefore prayes to bee excused Excused Seemes it a matter that will admitte any excuse to refuse the kindnesse of a prince for the triall of a yoke of Oxen Durst thou send thy Land-lord such an answere Wilt thou leaue the honor thy prince vouchsafes thee to be serued at his owne Table that thou maiest go waite vpon Oxen They are not yoakt so fast one to another as thou art to euery one of them Let me put thee in minde of an aunswere made by our Sauiour Christ in a case not vnlike to this He cald one to followe him who would needs go first burie his father What said he to him Let the dead bury Luk. 9. 60. their dead but goe thou and preach the kingdom of God So may I say to thee Let beasts looke to beastes goe thou and enioy the princes presence and fauour it is not this mannerly excusing of the matter that wil serue the turne The party whom our Sauiour called went not rudely away to bury his father but demaunded leaue that hee might goe Lord suffer mee first to goe and bury my father Ver. 59. Who shall make this excuse for thee Shall wee that are the messengers of God to you in this businesse seeke to excuse so high a contempt against our Lorde and Master Alas if we should it would but little avail you well might we make our selues guilty of your sinne but wee should neuer acquit you of it Farmes and oxen to be preferred before the dinner of a King at the marriage of his Sonne O the bouldnesse brutishnesse of men Can yee for shame dare yee for feare alleage such excuses The indignitie you offer the King is so great that there will be no means to appease his anger And yet what is a guest to a Sonne A marriage dinner to an inheritance If it bee so monstrous an vnthankfulnesse not to come to a feast when the King bids vs what is it not to accept of a kingdome when it is offered Shall seeing of a farme or trying of Oxen drawe vs a way from taking assurance of so greate an estate VVhat if thou haue marryed a wife 〈◊〉 4. 20. Canst thou not come to GOD because of that Thou maist bee both an husband and a Sonne bring thy wife with thee shee shall also bee adopâ—ed the child of God Thou shalt not need to make her any ioynture or assigne her any dower out of thy land she shall be ioint heire of the kingdom with thee There is neither Iew nor Grecian there is neither bond nor Gal. 3. 28. free there is neither male nor female For yee are all one in Iesus Christ There are in al states many places of honor office whereof the husband is capable but the wife doth not so much as partake with him in the titles And what kingdome or Common-wealth euer equalled women to men Onely God hath vouchsaf't one and the same prerogatiue to both that they may both become the children of God But the amplyfying of this matter belonges rather to the next point concerning the equality of this dignitie To bee the sonnes of God then to this whereof I nowe entreate touching the prerogatiue it selfe With the loue whereof if any man before were not inflamed Yet I hope his affection now is kindled Sure I am it will bee if hee doo but enter into a due consideration of the matter For how is it possible that a man should so much hate himselfe as not to desire to bee his sonne whose seruantes the greatest Princes of this worlde haue alwayes acknowledged themselues to bee What is it then that wee preferre before this Sonneshippe It hath beene offered vs and almost thrust vpon vs a long time and often The dignitie of it according to the weake conceite and capacity of man hath beene declared and set out vnto vs. How is it come to passe that wee haue not layd hould on so extraordinarie a fauour so long a time Are wee loth to take the paines vnreasonable is that excuse in a matter of so great worth and in this matter vntrue also as the condition propounded euidently sheweth Beleeue and bee a Sonne Yet perhaps this pretence might carry some better colour with it if it were not made by them who take infinitly more paines for things infinitly lesse in valew Shall wee plead ignorance either of our owne estate or of the exceliency of that prerogatiue Wilfull ignoraunce rather increaseth then excuseth the fault And who can