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Gods New-yeeres gift, sent vnto England:
God's New years gift, sent unto England:
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Or, The summe of the Gospell, contayned in these words: GOD so loued the world, that he hath giuen his onely begotten Sonne, that whosoeuer beleeueth in him, should not perish,Or, The sum of the Gospel, contained in these words: GOD so loved the world, that he hath given his only begotten Son, that whosoever Believeth in him, should not perish,
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but should haue life euerlasting, Iohn 3.16.
but should have life everlasting, John 3.16.
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HE that writes himselfe, Alpha & Omega: the first and the last, signified thereby, yt he is not onely the eternall Word,
HE that writes himself, Alpha & Omega: the First and the last, signified thereby, that he is not only the Eternal Word,
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but also, the beginning, middle, and end of the written word, yea, the scope of al the Scriptures.
but also, the beginning, middle, and end of the written word, yea, the scope of all the Scriptures.
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Search the Scriptures (sayth Christ:) for it is they that witnesse of me. Euery line in them cryes out like Iohn Baptist, Behold the Lambe of God. Search the Scriptures (say christ:) for it is they that witness of me. Every line in them cries out like John Baptist, Behold the Lamb of God.
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The Scriptures are a Circle, and Christ the Center, wherein all their prophecies méete. They are like the Image of Ianus, which looked forward & backward.
The Scriptures Are a Circle, and christ the Centre, wherein all their prophecies meet. They Are like the Image of Ianus, which looked forward & backward.
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So the old Testament beheld Christ to comes as Abraham saw his day, and reioyced.
So the old Testament beheld christ to comes as Abraham saw his day, and rejoiced.
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The new sées him already come, as saith good father Simeon, For mine eyes haue seene thy saluation.
The new sees him already come, as Says good father Simeon, For mine eyes have seen thy salvation.
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And as Christ is the contents of the scripture: so the whole scripture séemes to be contained in this verse of my text.
And as christ is the contents of the scripture: so the Whole scripture seems to be contained in this verse of my text.
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As all Iosephs brethren were feasted with variety, but Beniamins messe excéeded them all: so al scripture is profitable; but this most precious: all scripture is tryed gold; but this is orient pearle:
As all Joseph's brothers were feasted with variety, but Benjamites mess exceeded them all: so all scripture is profitable; but this most precious: all scripture is tried gold; but this is orient pearl:
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so that heere the Euangelist séemes to propound all the word in a word. If thy memory be short, here is a lesson as short as sweet:
so that Here the Evangelist seems to propound all the word in a word. If thy memory be short, Here is a Lesson as short as sweet:
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so that it is doubtful, whether the quantity of the words, or their quality and worth, be more admirable.
so that it is doubtful, whither the quantity of the words, or their quality and worth, be more admirable.
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These words are like precious Iewels, containing great riches in a little roome.
These words Are like precious Jewels, containing great riches in a little room.
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Before we vnlock the casket wherein this treasure is cōtained, let vs looke back to the happy occasion ye cast this wealth on our shores.
Before we unlock the casket wherein this treasure is contained, let us look back to the happy occasion you cast this wealth on our shores.
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The occasion of this comfortable scripture, was a conflict betwéene Verity and Vanity, light and darknesse, Christ and Nicodemus: for our Sauiour being that summum bonum, that loues to communicate his goodnesse with his creature;
The occasion of this comfortable scripture, was a conflict between Verity and Vanity, Light and darkness, christ and Nicodemus: for our Saviour being that summum bonum, that loves to communicate his Goodness with his creature;
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that Light that would lighten euery man that comes into ye world; that Sunne that makes all things increase & multiply;
that Light that would lighten every man that comes into you world; that Sun that makes all things increase & multiply;
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the Physicion that séekes out them that are sicke; the Shepheard sent to the lost shéepe of Israel:
the physician that seeks out them that Are sick; the Shepherd sent to the lost sheep of Israel:
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his meate & drinke was, to infuse grace into men, and reduce soules vnto God.
his meat & drink was, to infuse grace into men, and reduce Souls unto God.
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Whē did he eate, but he brake the bread of Life? Whē did he drinke,
When did he eat, but he brake the bred of Life? When did he drink,
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but he opened the fountaynes of Grace? Whē did he walk, but he taught the wayes of GOD? When did he rest,
but he opened the fountains of Grace? When did he walk, but he taught the ways of GOD? When did he rest,
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but he preached an euerlasting Sabboth, and happy Iubilee to the penitent? Witnesse so many Iourneyes,
but he preached an everlasting Sabbath, and happy Jubilee to the penitent? Witness so many Journeys,
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so many Sermone, so many Miracles: and witnesse this present conserence with Nicodemus.
so many Sermon, so many Miracles: and witness this present conserence with Nicodemus.
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This Nicodemus being a better Lawper thē a Gospeller, one ye with Paul was brought vp at Gamaliels feet,
This Nicodemus being a better Lawper them a Gospeler, one you with Paul was brought up At Gamaliels feet,
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but neuer sate al Christs féete with Marie, seeking for light in darkenesse, comes vnto Christ by night.
but never sat all Christ feet with marry, seeking for Light in darkness, comes unto christ by night.
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What might induce this great Doctour to come vnto Christ, is as full of supposes, as far from certaynty.
What might induce this great Doctor to come unto christ, is as full of supposes, as Far from certainty.
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Some thinke, Nicodemus came to tempt Christ, and therefore cunningly extols him, as the Wrestler lifts vp his aduersary, that hee may cast him downe:
some think, Nicodemus Come to tempt christ, and Therefore cunningly extols him, as the Wrestler lifts up his adversary, that he may cast him down:
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Or as the Hyaena, who counterfayting a mans voyce, seekes to destroy him.
Or as the Hyaena, who counterfeiting a men voice, seeks to destroy him.
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Some thinke it was a sinister influence of 〈 ◊ 〉 glory, that drewe this fantasticke to Christ,
some think it was a sinister influence of 〈 ◊ 〉 glory, that drew this fantastic to christ,
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as the Athenians into their exchāge, only to heare newes.
as the Athenians into their exchange, only to hear news.
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Some thinke Derision came to catch our Sauiour in a trap, that so rash iudgement might condēne him.
some think Derision Come to catch our Saviour in a trap, that so rash judgement might condemn him.
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Others presume, that being affected with Christes doctrine, hee came to gratulate our Sauiour, as the best sort of our bad hearers, turne their owne profiting, into the praise of ye teacher.
Others presume, that being affected with Christ's Doctrine, he Come to gratulate our Saviour, as the best sort of our bad hearers, turn their own profiting, into the praise of you teacher.
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But I thinke, this luke-warme louer cōming so by night, was more afraid of the world,
But I think, this lukewarm lover coming so by night, was more afraid of the world,
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then affected with the Word, which he so praised:
then affected with the Word, which he so praised:
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for Verus admirator virtutis, non borret Aristidis exilium, non Socratis condemnationem. &c. Howsoeuer, this Spider cōming to suck poyson from Christs wholesome doctrine, was at the length catcht in his owne net:
for Verus admirator virtue, non borret Aristides exilium, non Socratis condemnationem. etc. Howsoever, this Spider coming to suck poison from Christ wholesome Doctrine, was At the length catched in his own net:
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for this plausible Doctor, as if he had ye Art of flattery, tips his insinuating tongue with a triple praise, whose Syrē-voyce, aboue aboue al pernicious swéets in the world, tickles the very heart-strings of man:
for this plausible Doctor, as if he had the Art of flattery, tips his insinuating tongue with a triple praise, whose Syren-voyce, above above all pernicious sweets in the world, tickles the very heartstrings of man:
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therefore S. Ierome cries out, Happy is that soule, which is neither subiect to flatteries nor flatterings.
Therefore S. Jerome cries out, Happy is that soul, which is neither Subject to flatteries nor flatterings.
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And in Epist. ad Greg he saies, Nos ad patriam festinantes, mortiferos Syrenaris cantus surda aure transire debem { us }.
And in Epistle and Greg he Says, Nos ad Patriam festinantes, mortiferos Syrenaris cantus surda Aure transire debem { us }.
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And Alanus saith, Quid ergo Adulationis vnctio, nisi domerum emunctio? quid commendationis allusio, 〈 ◊ 〉 Prelatorum delusio? What is the oyle of Flattery,
And Alain Says, Quid ergo Adulationis Unction, nisi domerum emunctio? quid commendationis Allusion, 〈 ◊ 〉 Prelatorum delusio? What is the oil of Flattery,
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but the foyle of families? what the poyson of praise, but the infection of Prelates? But our Sauiour being thus assaulted by this Syren, shewes himselfe like the Psylli in Affrick, or the Marsij in Italy;but the foil of families? what the poison of praise, but the infection of Prelates? But our Saviour being thus assaulted by this Syren, shows himself like the Psylli in Affrick, or the Marsij in Italy;
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who are not only themselues safe from all venemous serpents, but haue alse power to suck the poyson from others infected.
who Are not only themselves safe from all venomous Serpents, but have also power to suck the poison from Others infected.
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So Christ, who knew, that Laudari a laudato, was vera laus, would not applaud his vaine praise:
So christ, who knew, that Laudari a laudato, was vera laus, would not applaud his vain praise:
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for our Sauiour hauing got the substance, scorned the shadow;
for our Saviour having god the substance, scorned the shadow;
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hauing in perfect action the possession of all vertues, refused the imperfect affection of vaine glory.
having in perfect actium the possession of all Virtues, refused the imperfect affection of vain glory.
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Therefore Nicodemus was a foole, to buckle the light bladder of idle praise on his back, which was ordaind to beare the Crosse of humility:
Therefore Nicodemus was a fool, to buckle the Light bladder of idle praise on his back, which was ordained to bear the Cross of humility:
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he that loues vertue for praise, his mind is mercenary. We neuer read, that Christ euer admitted in him selfe this poyson of humane praise,
he that loves virtue for praise, his mind is mercenary. We never read, that christ ever admitted in him self this poison of humane praise,
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though she often offred him her painted garland to adorne his vertues: whose perfection gaue a tongue of prayses to his very foes;
though she often offered him her painted garland to adorn his Virtues: whose perfection gave a tongue of praises to his very foes;
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and out of the mouth of enuy, haue haled his commendations:
and out of the Mouth of envy, have haled his commendations:
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but finding in this blind Doctor, fit matter for his mercy to worke vpon, like a 〈 ◊ 〉 Musician, he casts not away this iarring Iustrument;
but finding in this blind Doctor, fit matter for his mercy to work upon, like a 〈 ◊ 〉 Musician, he Cast not away this jarring Instrument;
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but after the correction of his folly, giues him instruction in the fayth: as the Physicion first lets out the hurtfull blood, and then ministreth wholesome sood.
but After the correction of his folly, gives him instruction in the faith: as the physician First lets out the hurtful blood, and then Ministereth wholesome sood.
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For though the Bull be offended with red, and the best sometimes are not mended with roughnesse:
For though the Bull be offended with read, and the best sometime Are not mended with roughness:
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yet Christ knew, a sharpe rebuke was a soueraigne remedy for Nicodemus. A child will easily grow with cherishing:
yet christ knew, a sharp rebuke was a sovereign remedy for Nicodemus. A child will Easily grow with cherishing:
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but an old trée transplanted, will hardly prosper without pruning. Hony is stréet, yet it is sharp where it findes a sore.
but an old tree transplanted, will hardly prosper without pruning. Honey is street, yet it is sharp where it finds a soar.
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Though the budding Rose perish with a mans breath, yet the Camomile must be trod on, to make it grow.
Though the budding Rose perish with a men breath, yet the Camomile must be trod on, to make it grow.
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He that is stung of the Aspe, must haue the infected mēber cut off. The Ape killeth her young ones with too much cherishing:
He that is stung of the Asp, must have the infected member Cut off. The Ape kills her young ones with too much cherishing:
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and the Iuie choketh her supporter with too much imbracing.
and the Ivy choketh her supporter with too much embracing.
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If Apelles should sée his Venus blemished, or Protogenes his Hialysus broken, surely the one would turne away his eyes,
If Apelles should see his Venus blemished, or Protogenes his Hialysus broken, surely the one would turn away his eyes,
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and the other throw away his Pensill.
and the other throw away his Pencil.
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Then, shall we not allow Christ to be sory, séeing his owne Image so defaced through ignorance,
Then, shall we not allow christ to be sorry, seeing his own Image so defaced through ignorance,
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& so spotted with errour? Yet Christ in his correction is like a kinde Nurse, that whippes her crying Babe on the coate, not on the carkasse:
& so spotted with error? Yet christ in his correction is like a kind Nurse, that whips her crying Babe on the coat, not on the carcase:
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〈 ◊ 〉 though he knittes his brow, he knittes in it a blessing: as the father holds an Apple in one hand, and a rodde in the other.
〈 ◊ 〉 though he knittes his brow, he knittes in it a blessing: as the father holds an Apple in one hand, and a rod in the other.
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But let vs first heare how Christ shakes his rodde at Nicodemus, roundly rebuking him for his blindnesse in a chiefe poynt of Religion, the mystery of Regeneration.
But let us First hear how christ shakes his rod At Nicodemus, roundly rebuking him for his blindness in a chief point of Religion, the mystery of Regeneration.
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O Nicodemus, art thou a Doctour in Israel, and knowest not these things? Art thou a Teacher in Christs schoole,
Oh Nicodemus, art thou a Doctor in Israel, and Knowest not these things? Art thou a Teacher in Christ school,
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and hast not yet learned Christs-Crosse? How art thou accounted a wise man in Israel, being a foole in Religion? There is no Wisedome but the Trueth, in qua tenetur & cernitur summum bonum.
and hast not yet learned Christ's-cross? How art thou accounted a wise man in Israel, being a fool in Religion? There is no Wisdom but the Truth, in qua tenetur & cernitur summum bonum.
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Salomon my seruant, in stead of riches, desired of GOD the Spirit of Rule. If this was his prayer, much more should it be thy wish,Solomon my servant, in stead of riches, desired of GOD the Spirit of Rule. If this was his prayer, much more should it be thy wish,
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since hee was but King of their bodies, but thou art a corrector of soules.
since he was but King of their bodies, but thou art a corrector of Souls.
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How canst thou teach men to shun the second death, which art so ignorant of ye second birth? A teacher should be Organō veritatis, the right hand of Truth, to minister to euery one, their food in due season.
How Canst thou teach men to shun the second death, which art so ignorant of you second birth? A teacher should be Organon veritatis, the right hand of Truth, to minister to every one, their food in due season.
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Thou art an ouerséer in Israel, & art shamefully ouerséene thy selfe.
Thou art an overseer in Israel, & art shamefully overseen thy self.
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Now age hath snown down Winter on thy head, those haires, which should be Heraulds of wisdom, shew thée to be twice a child.
Now age hath snown down Winter on thy head, those hairs, which should be Heralds of Wisdom, show thee to be twice a child.
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I would haue thée as a new borne babe, & thou art a babe, not knowing newe birth.
I would have thee as a new born babe, & thou art a babe, not knowing new birth.
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I would haue my Disciples to shine as lights, but thou art a counterfeit Diamond, made precious by ye foyle of Moyses chaire, where thou art falsely set.
I would have my Disciples to shine as lights, but thou art a counterfeit Diamond, made precious by you foil of Moses chair, where thou art falsely Set.
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O Nicodemus, he must néeds be the deuils Doctor, that was neuer yet Gods Disciple.
O Nicodemus, he must needs be the Devils Doctor, that was never yet God's Disciple.
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I appeale to thy selfe, Is not a small blemish in the face, more vgly then a great blot in the rest of the body? He that combes himself, where should he looke but in a glasse? And he that corrects himselfe, on whō should he looke but on his elders? Though the Moone be dark, it shewes no great danger:
I appeal to thy self, Is not a small blemish in the face, more ugly then a great blot in the rest of the body? He that combes himself, where should he look but in a glass? And he that corrects himself, on whom should he look but on his Elders? Though the Moon be dark, it shows no great danger:
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but whē the Sun is eclipsed, it signifieth death.
but when the Sun is eclipsed, it signifies death.
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If the blinde lead the blinde, how can they but fall? Where the ship-master sléepeth, who feares not sinking? And where the shepheard watcheth not, the shéep go round to the shambles.
If the blind led the blind, how can they but fallen? Where the shipmaster Sleepeth, who fears not sinking? And where the shepherd watches not, the sheep go round to the shambles.
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Thou being a Doctor in Israel, thy lippes should preserue knowledge, & thy life should be the Lay-mans booke.
Thou being a Doctor in Israel, thy lips should preserve knowledge, & thy life should be the Lay-mans book.
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If thy salt be vnsanory, how wilt thou season the simple? If thy rule be crooked,
If thy salt be vnsanory, how wilt thou season the simple? If thy Rule be crooked,
cs po21 n1 vbi n1, q-crq vm2 pns21 vvi dt j? cs po21 n1 vbi j,
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how canst thou eyther direct the weak, or correct the wicked? Finally, if thy light be darknesse,
how Canst thou either Direct the weak, or correct the wicked? Finally, if thy Light be darkness,
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how great is that darknesse it selfe? Thou resemblest the heard Empetron, which the néerer it growes to the sea, the lesse salt it is:
how great is that darkness it self? Thou resemblest the herd Empetron, which the nearer it grows to the sea, the less salt it is:
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so thou, being a teacher in Israel, art a stranger in Israel.
so thou, being a teacher in Israel, art a stranger in Israel.
av pns21, vbg dt n1 p-acp np1, vb2r dt n1 p-acp np1.
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But why doe I reproue thy folly, and not rehearse thy fault? Doest thou not know, Ad veram sapientiam peruenire non possunt, qui falsae suae sapientiae fiducia desipiunt.
But why do I reprove thy folly, and not rehearse thy fault? Dost thou not know, Ad Veram sapientiam pervenire non possunt, qui falsae suae sapientiae Fiducia desipiunt.
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They shall neuer attaine heauenly wisdome, which hunt after it with humane wit. The Hart brags in vaine of his brāched hornes, because he wants courage:They shall never attain heavenly Wisdom, which hunt After it with humane wit. The Heart brags in vain of his branched horns, Because he Wants courage:
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and in vaine doest thou vaunt of Templum Domini, because thou wātst knowledge. They which would see perfectly, winke on one eye.
and in vain dost thou vaunt of Templum Domini, Because thou Wantest knowledge. They which would see perfectly, wink on one eye.
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So, if thou wilt see the mysteries of God, thou must shut the eye of naturall reason.
So, if thou wilt see the Mysteres of God, thou must shut the eye of natural reason.
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But no maruell thou art so dull: for as Cyclops exoculatus, manus quoque ver sum porrigebat nullo certo scopo:
But no marvel thou art so dull: for as Cyclops exoculatus, manus quoque ver sum porrigebat nullo certo Scope:
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so thy eye of faith being out, thy blinde reason gropes in the dark, being too shallow a Pilote to guide thée into the mistery of Regeneration.
so thy eye of faith being out, thy blind reason gropes in the dark, being too shallow a Pilot to guide thee into the mystery of Regeneration.
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I commend thee for thy skill in the lawe, but condemne thee for thy blindnesse in the Gospel.
I commend thee for thy skill in the law, but condemn thee for thy blindness in the Gospel.
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The seaman that escapes all syrtes and shelues, yet in the sight of ye Hauen suffers ship wrack, is counted no lesse foolish, then vnfortunate:
The seaman that escapes all syrtes and shelves, yet in the sighed of you Haven suffers ship wrack, is counted no less foolish, then unfortunate:
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and thou passing all the Labyrinthes of humane learning, yet comming short of the knowledge of New birth, art to be pittied for thy fortune, & derided for thy folly.
and thou passing all the Labyrinths of humane learning, yet coming short of the knowledge of New birth, art to be pitied for thy fortune, & derided for thy folly.
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Thou knowest I neuer alowed him that had all maner of knowledge, yet had not the meane of knowing.
Thou Knowest I never aloud him that had all manner of knowledge, yet had not the mean of knowing.
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He that seekes knowledge, must note three things, Quo ordine, quo studio, quo fine quaeque nosseoporteat.
He that seeks knowledge, must note three things, Quo Order, quo study, quo fine quaeque nosseoporteat.
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The order of knowledge is to know that first, which brings soonest to the way of saluation:
The order of knowledge is to know that First, which brings soonest to the Way of salvation:
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the desire in knowledge must be to loue that knowledge chiefly, which most enforceth vs to loue:
the desire in knowledge must be to love that knowledge chiefly, which most enforceth us to love:
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and the end of our knowledge, is not to win the praise of thy selfe, but to worke the profit of others.
and the end of our knowledge, is not to win the praise of thy self, but to work the profit of Others.
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But alas, that which should be ye first in thy conscience, is the farthest from thy care:
But alas, that which should be the First in thy conscience, is the farthest from thy care:
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that which should haue possessed thy loue, is diuorst from thy liking:
that which should have possessed thy love, is diuorst from thy liking:
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& that which should haue bene the end of thy knowledge, is the beginning of thy shame.
& that which should have be the end of thy knowledge, is the beginning of thy shame.
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Qui Episcopatum desiderat, bonum opus desider at. It seemes thou defirest bonum, not opus; the worship, not the work:Qui Episcopate Desiderate, bonum opus Desider At. It seems thou defirest bonum, not opus; the worship, not the work:
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the goods of the fleece, not the good of the flock:
the goods of the fleece, not the good of the flock:
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else wouldst thou not be ignorant in the very rudiments of Religion, & foolishly build without a foundation.
Else Wouldst thou not be ignorant in the very rudiments of Religion, & foolishly built without a Foundation.
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Thy comming to me, shewes in part thy loue; yet thy comming in the night sayes thy loue is but little:
Thy coming to me, shows in part thy love; yet thy coming in the night Says thy love is but little:
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but I know, the flame when it kindleth, is mixed with smoke: and so is thy little knowledge with the smoke of ignorance:
but I know, the flame when it kindleth, is mixed with smoke: and so is thy little knowledge with the smoke of ignorance:
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yet I will not quench this smoking flaxe, nor break this brused reed: though yu camest to me without busines, thou shalt not depart without a blessing.
yet I will not quench this smoking flax, nor break this Bruised reed: though thou camest to me without business, thou shalt not depart without a blessing.
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As Abraham sent his seruant with gifts in his hand, so I wil send thée hence with grace in thy heart:
As Abraham sent his servant with Gifts in his hand, so I will send thee hence with grace in thy heart:
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& for thy 3. idle prayses, I will repay thée 3. endles profits:
& for thy 3. idle praises, I will repay thee 3. endless profits:
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heare therefore the nature of Faith, the depth of Gods loue, & the mystery of Regeneration.
hear Therefore the nature of Faith, the depth of God's love, & the mystery of Regeneration.
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Thus did our Sauior shake vp this foolish shadow of a Prophet, this idle eccho of his prayses, this empty vessell contayning nothing but the bare name of a Doctor in Israel:
Thus did our Saviour shake up this foolish shadow of a Prophet, this idle echo of his praises, this empty vessel containing nothing but the bore name of a Doctor in Israel:
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whose example if we moralize, it teacheth vs, That (in Gods matters) the greatest Clarks are not ye wisest men.
whose Exampl if we moralise, it Teaches us, That (in God's matters) the greatest Clark's Are not the Wisest men.
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Philosophers haue great wittes, but they are enemies to Grace. and the world hath her wisdome, but it is enmity with God.
Philosophers have great wits, but they Are enemies to Grace. and the world hath her Wisdom, but it is enmity with God.
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Learning is a Loadstarre, & the knowledge of tongues is the key of truth:
Learning is a Loadstar, & the knowledge of tongues is the key of truth:
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but if prophane learning turne Lucifer, and think to vsurpe Moses chaire, shee must be thrust (with the Parret) out of Iupiters Parliament.
but if profane learning turn Lucifer, and think to usurp Moses chair, she must be thrust (with the Parret) out of Iupiters Parliament.
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If Ismael mocke Isaac, though he be the sonne of Abraham, he must be bauished:
If Ishmael mock Isaac, though he be the son of Abraham, he must be bauished:
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And if Learning marre Religion, though it be the gift of God, it must be abandoned.
And if Learning mar Religion, though it be the gift of God, it must be abandoned.
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The Starres giue some light, but the Moone must be mistris of the night. As the poore Israelites borrowed of the Egyptians all their iewels, but to adorne themselues:
The Stars give Some Light, but the Moon must be mistress of the night. As the poor Israelites borrowed of the egyptians all their Jewels, but to adorn themselves:
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so we must borrow from profane Arts all their ornaments, & with their spoyles adorne the Temple of God.
so we must borrow from profane Arts all their Ornament, & with their spoils adorn the Temple of God.
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So doing, Learning & Religion, like two twinnes, will liue and loue together. And thus much touching the occasion of these words.
So doing, Learning & Religion, like two twins, will live and love together. And thus much touching the occasion of these words.
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Hauing found out ye Hiue, let vs search for the hony, contayned in this heauenly verse:
Having found out the Hive, let us search for the honey, contained in this heavenly verse:
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GOD so loued the world, that he hath giuen his onely begotten Sonne, that whosoeuer beleeueth in him, should not perish,
GOD so loved the world, that he hath given his only begotten Son, that whosoever Believeth in him, should not perish,
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but should haue life euerlasting, Iohn 3.16. THese words contayne a Déede of gist: which, for our better light, I branch into these sixe parts.
but should have life everlasting, John 3.16. THese words contain a Deed of gist: which, for our better Light, I branch into these sixe parts.
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First, the giuer, GOD. Second, the cause mouing him to this excéeding hounty, which is héere sayd to bée Loue. Third, the gift:
First, the giver, GOD. Second, the cause moving him to this exceeding hounty, which is Here said to been Love. Third, the gift:
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his onely begotten Sonne. Fourth, the party to whom this Legacie or gift is bequeathed: the World. Fifth, the fruite following this Gift, which is two-fold:his only begotten Son. Fourth, the party to whom this Legacy or gift is bequeathed: the World. Fifth, the fruit following this Gift, which is twofold:
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first, a ransome, in these words, should not perish: Secondly, a reward, in these words, should haue life euerlasting. Sixth, the hand where with we receyue this Gift, (namely Fayth) whosoeuer beleeueth in him.
First, a ransom, in these words, should not perish: Secondly, a reward, in these words, should have life everlasting. Sixth, the hand where with we receive this Gift, (namely Faith) whosoever Believeth in him.
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CHAP. I. Of GOD, the giuer.
CHAP. I. Of GOD, the giver.
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FIrst, The giuer, GOD. The wealth of a Gift appeares in the worth of the giuer:
First, The giver, GOD. The wealth of a Gift appears in the worth of the giver:
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and if the giuer be base, the Gift is contemned:
and if the giver be base, the Gift is contemned:
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but if the giuer be gracious in our heart, the Gift is as precious in our eye.
but if the giver be gracious in our heart, the Gift is as precious in our eye.
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While our ships ride in our harbours, We regard them not: but when they returne from the farthest Ocean, we looke for great riches.
While our ships ride in our harbours, We regard them not: but when they return from the farthest Ocean, we look for great riches.
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If a Messenger come to vs from a meane person, we giue him meane entertaynement: but if a Prince send his worst seruant vnto vs, we giue him princely regard.
If a Messenger come to us from a mean person, we give him mean entertainment: but if a Prince send his worst servant unto us, we give him princely regard.
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Well, God is richer then the Ocean, his bosome is full of blessings: God is greater then a Prince, his kingdom is euerlasting:
Well, God is Richer then the Ocean, his bosom is full of blessings: God is greater then a Prince, his Kingdom is everlasting:
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And as his thoughts are not as mās thoughts, so his Gifts are not as mans gifts:
And as his thoughts Are not as men thoughts, so his Gifts Are not as men Gifts:
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for as he giues without merit, so he giues without measure: he is excellēt in all his works.
for as he gives without merit, so he gives without measure: he is excellent in all his works.
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If he loue, it's without repentance: if he hate, his anger endures foreuer: if he giue, he powres down his blessings:
If he love, it's without Repentance: if he hate, his anger endures forever: if he give, he Powers down his blessings:
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if he take, non habenti, etiam quod habet, auferetur, he takes away al:
if he take, non Habenti, etiam quod habet, auferetur, he Takes away all:
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He loues a cheareful giuer, & shal we thinke him a fearfull giuer? A poore man on a time begging a groate of a King, ye King snipt him with this answere, Non est Regium. If an earthly Prince thus stood on his gift, shall not the heauenly King regard what hee giueth? Christ telieth vs, that Beatius est dare, quàm accipere:
He loves a cheerful giver, & shall we think him a fearful giver? A poor man on a time begging a groat of a King, you King snipped him with this answer, Non est Regium. If an earthly Prince thus stood on his gift, shall not the heavenly King regard what he gives? christ telieth us, that Beatus est Dare, quàm accipere:
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it's a part of his Fathers blessednesse to giue.
it's a part of his Father's blessedness to give.
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And S. Augustine saies, Beneficium est beneuola actio tribuens, captans { que } gaudium tribuendo, A benefit or gift, is a worke of good will, that pleasures as much in the giuing,
And S. Augustine Says, Beneficium est beneuola actio tribuens, captans { que } gaudium tribuendo, A benefit or gift, is a work of good will, that pleasures as much in the giving,
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as the receyuer doth in the gift.
as the receiver does in the gift.
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So then, if Gods gift bee a worke of good will towards man, wee may measure out his bene ficence by his beneuolence, his worke by his wil,
So then, if God's gift be a work of good will towards man, we may measure out his bene ficence by his benevolence, his work by his will,
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and his gift by ye ioy that hee taketh in giuing. When Gods loue intends a largesse, the gift must needs be great.
and his gift by you joy that he Takes in giving. When God's love intends a largess, the gift must needs be great.
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The lower the vale, the more raine it receyueth:
The lower the vale, the more rain it receiveth:
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and the vnworthyer man is, the greater Gods loue is, and the richer his gift, In a word, the excellency of this gift appeares in the excellency of the giuer, whose persection is such,
and the unworthier man is, the greater God's love is, and the Richer his gift, In a word, the excellency of this gift appears in the excellency of the giver, whose persecution is such,
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as onely silence must shew it, while cencept and reason lie in a traunce through endlesse admiration.
as only silence must show it, while cencept and reason lie in a trance through endless admiration.
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A Philosopher being commaunded to tell the King what God was, he asked a dayes respit:
A Philosopher being commanded to tell the King what God was, he asked a days respite:
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and when the day was done, and the King expected his promise, he asked two dayes:
and when the day was done, and the King expected his promise, he asked two days:
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which being ended, he asked foure daies, and after, eight.
which being ended, he asked foure days, and After, eight.
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The King admiring his slacknesse, demaūded why he so abiourned his promise? Because (quoth he) the more I think of him, the lesse I know of him.
The King admiring his slackness, demanded why he so abiourned his promise? Because (quoth he) the more I think of him, the less I know of him.
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S. Bernard saith, Quid est Deus? Longitudo, Latitudo, sublimitas, profundum: longitudo, propter aeternitatem: latitudo, propter charitatem: sublimitas, propter maiestatem: profundum, propter sapientiam:
S. Bernard Says, Quid est Deus? Longitudo, Latitudo, Sublimitas, profundum: longitudo, propter aeternitatem: latitudo, propter charitatem: Sublimitas, propter maiestatem: profundum, propter sapientiam:
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and therefore as God is wonderfull, so are his gifts, Amongst men indéede, the giuer may hee wicked, and the gift too.
and Therefore as God is wonderful, so Are his Gifts, among men indeed, the giver may he wicked, and the gift too.
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In the 22. of Numb. Balak was a wicked giuer, and so was his gift which he offced to curse ye Israelites.
In the 22. of Numb. Balak was a wicked giver, and so was his gift which he officed to curse you Israelites.
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So in Acts 8. Simon Magus is a giuer, but a cursed giuer: for he thought with gifts, to buy the gifts of Gods spirit.
So in Acts 8. Simon Magus is a giver, but a cursed giver: for he Thought with Gifts, to buy the Gifts of God's Spirit.
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And such giuers were the Pharisies: for they gaue 30. pence to betray the Lord of life.
And such givers were the Pharisees: for they gave 30. pence to betray the Lord of life.
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But as Iudas receyued the earnest peny of his perditiō, so they betrayed their owne posterity to endlesse misery.
But as Iudas received the earnest penny of his perdition, so they betrayed their own posterity to endless misery.
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In a word, the Deuil himselfe is a giuer, but a wicked giuer: for he offred Christ all ye world for an houres worship:
In a word, the devil himself is a giver, but a wicked giver: for he offered christ all the world for an hours worship:
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as the Pope gaue all the New-found world to the Spaniards, because they should worship him.
as the Pope gave all the Newfound world to the Spanish, Because they should worship him.
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But Dauid tels vs, Domini est terra. How shall the Deuill giue the world to Christ, that cannot giue himselfe an houres respit from tormēt? His thorne yéelds no such Grapes;
But David tells us, Domini est terra. How shall the devil give the world to christ, that cannot give himself an hours respite from torment? His thorn yields no such Grapes;
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his thistle beares no such Figges, howsoeuer, like a bragging suitor, he boasts of his riches:
his thistle bears no such Figs, howsoever, like a bragging suitor, he boasts of his riches:
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Though he promise an Angell of Light, hee payes with light Angels, and shall haue his portion with lewd Angels in hell fire.
Though he promise an Angel of Light, he pays with Light Angels, and shall have his portion with lewd Angels in hell fire.
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But God, as he made all things good, so doeth he giue all things that are good.
But God, as he made all things good, so doth he give all things that Are good.
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Iames sayth, Omne bonum est Dei donum: Euery good gift, is Gods Gift. James say, Omne bonum est Dei Donum: Every good gift, is God's Gift.
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In Ieremie GOD sayes, There is not an euill in the Citie, which I haue not created.
In Ieremie GOD Says, There is not an evil in the city, which I have not created.
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If God create Euill for a correction, much more doeth he create Good for our comfort.
If God create Evil for a correction, much more doth he create Good for our Comfort.
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He is like the good father, that spends himselfe in prouiding for his sonne:
He is like the good father, that spends himself in providing for his son:
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or the kinde mother, which no sooner hath a sweet thing, but she giues it her child:
or the kind mother, which no sooner hath a sweet thing, but she gives it her child:
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or ye cunning Artificer, who cares not what cost he bestows on his worke, to make it more beautifull.
or the cunning Artificer, who Cares not what cost he bestows on his work, to make it more beautiful.
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So God is affected towards his creature:
So God is affected towards his creature:
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as he made all exceeding good, so he desires ye good of all, especially mā, whom he made for ye glasse of his glory,
as he made all exceeding good, so he Desires you good of all, especially man, whom he made for you glass of his glory,
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& the Image of himselfe, to be his Sonne on earth, & his Heire in heauen:
& the Image of himself, to be his Son on earth, & his Heir in heaven:
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and though here man is but tenant at will, yet he sits at an easy rent, ye bare debt of thākfulnes.
and though Here man is but tenant At will, yet he sits At an easy rend, you bore debt of thankfulness.
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The summe of this discourse is, seeing God is the giuer of all good, we must look for all good things at his hands,
The sum of this discourse is, seeing God is the giver of all good, we must look for all good things At his hands,
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& desire nothing that is good, farther then it is Gods gift: for ye which is snatcht from others, is the diuels bayte, not Gods blessing.
& desire nothing that is good, farther then it is God's gift: for you which is snatched from Others, is the Devils bait, not God's blessing.
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The world is full of such snatching Nimrods, mighty hunters: for some hunt after Honour, some after Pleasure, and some after profit:
The world is full of such snatching Nimrods, mighty Hunters: for Some hunt After Honour, Some After Pleasure, and Some After profit:
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And these thrée Hunters haue almost hunted all Religion and Vertue out of our borders. But let them know, that, Quaedam dat Deus misericorditer, quaedam finit habere iratus:
And these thrée Hunters have almost hunted all Religion and Virtue out of our borders. But let them know, that, Quaedam that Deus Mercifully, quaedam finit habere Angered:
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Whatsoeuer comes by oppression, tyranny, bribery, simony, or vsury, is not Gods gift, & therefore no good gift,
Whatsoever comes by oppression, tyranny, bribery, simony, or Usury, is not God's gift, & Therefore no good gift,
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but a pledge of his anger. but a pledge of his anger.
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Therefore whatsoeuer thou possessest or desirest, let conscience be thy Cater, and the word thy warrant:
Therefore whatsoever thou possessest or Desirest, let conscience be thy Cater, and the word thy warrant:
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so shall the transitories of this life, be vnto thée a handsel of heauen, and an earnest penny of that blisse, which ye world neuer dreames of.
so shall the Transitories of this life, be unto thee a handsel of heaven, and an earnest penny of that bliss, which you world never dreams of.
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CHAP. II. Of GODS Loue.
CHAP. II Of GOD'S Love.
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THus hauing brought thée to the waters of life, namely, GOD the giuer, I will shew thée the Welspring of all blessings, his loue to the world, &c. The perswading cause of this gift, is here sayd to be Loue: God so loued.
THus having brought thee to the waters of life, namely, GOD the giver, I will show thee the Wellspring of all blessings, his love to the world, etc. The persuading cause of this gift, is Here said to be Love: God so loved.
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Quid est Amor (saith Aug. ) nisi quaedam vita duo aliqua copulans, vel copulare appetens, Amantem & amatū? What is Loue,
Quid est Amor (Says Aug.) nisi quaedam vita duo Any copulans, vel copulare appetens, Amantem & amatū? What is Love,
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but as it were one life in two heartes, one soule in two bodies? the Fire which blesseth where it burneth, the Soather which no arte can sunder, the Knot which no time can vntye, the Hand which descāts swéet musike on the heart-strings, the Cause which made God become man,but as it were one life in two hearts, one soul in two bodies? the Fire which Blesses where it burns, the Soather which no art can sunder, the Knot which no time can untie, the Hand which descants sweet music on the heartstrings, the Cause which made God become man,
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& the Vertue which makes man like vnto God: (I speake not of that hellish fire which makes men slaues,
& the Virtue which makes man like unto God: (I speak not of that hellish fire which makes men slaves,
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but of that heauenly Flame which makes them Saints.) As Christ was anoynted with the oyle of gladnes aboue his fellows;
but of that heavenly Flame which makes them Saints.) As christ was anointed with the oil of gladness above his Fellows;
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so this vertue is adorned with the crowne of eternity aboue all her fellowes:
so this virtue is adorned with the crown of eternity above all her Fellows:
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for Paul saith, yt Fayth brings vs but to the Coffin, & Hope watcheth the coarse till the Resurrectiō.
for Paul Says, that Faith brings us but to the Coffin, & Hope watches the coarse till the Resurrection.
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These two vertues are confined with our life, but our loue is refined by our death,
These two Virtues Are confined with our life, but our love is refined by our death,
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and dwels with vs after our glorification.
and dwells with us After our glorification.
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But this our loue is but a shadow of Gods Loue, an Arme of his sea, a drop of his fountaine, a little flame of his liuing Fire;
But this our love is but a shadow of God's Love, an Arm of his sea, a drop of his fountain, a little flame of his living Fire;
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neither in quality so precious, nor in quantity so sp•cious by infinite degrées. God loues without cause; our loue is our duty: God loues vs his enemies; we loue him our friend: God loues without reward; our loue inherits heauen: God loues vs first;
neither in quality so precious, nor in quantity so sp•cious by infinite Degrees. God loves without cause; our love is our duty: God loves us his enemies; we love him our friend: God loves without reward; our love inherits heaven: God loves us First;
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our loue payes him backe his owne: Gods loue is feruent; our loue is luke-warme: Gods loue is infinite;
our love pays him back his own: God's love is fervent; our love is lukewarm: God's love is infinite;
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our loue is little, like our knowledge, & low of stature like Zacheus. Christ must dine in our house, his loue must shine in our hearts,
our love is little, like our knowledge, & low of stature like Zacchaeus. christ must dine in our house, his love must shine in our hearts,
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before we can reflect our borrowed heames, & loue him againe.
before we can reflect our borrowed heames, & love him again.
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The excellency of this Gods loue can neither be expressed by our tongue, nor impressed in our hearts:
The excellency of this God's love can neither be expressed by our tongue, nor impressed in our hearts:
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as it made the world of nothing: so the world is nothing to it: for it cōprehendeth all, & is not comprehended of any.
as it made the world of nothing: so the world is nothing to it: for it comprehendeth all, & is not comprehended of any.
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Our Sauiour heere thought best to expresse this Loue with a sic dilexit, to shew vs, that his Father is euē sick of loue:
Our Saviour Here Thought best to express this Love with a sic dilexit, to show us, that his Father is even sick of love:
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his description is indefinite, because his loue is infinite.
his description is indefinite, Because his love is infinite.
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Either Gods loue is so déepe ye Christ could not sound it, or our reason so shallow that we cannot see it.
Either God's love is so deep the christ could not found it, or our reason so shallow that we cannot see it.
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As the Paynter that drew Agamemnon, sorrowing for ye death of his daughter, knew not how to figure his griefe in his face,
As the Painter that drew Agamemnon, sorrowing for you death of his daughter, knew not how to figure his grief in his face,
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and therefore drew a Vayle ouer it, thinking it impossible the gazers idle eye should beholde what the fathers grieued heart could not hold:
and Therefore drew a vail over it, thinking it impossible the gazers idle eye should behold what the Father's grieved heart could not hold:
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〈 ◊ 〉 Christ leaues that to our admiratiō, which understāding cannot attayne.
〈 ◊ 〉 christ leaves that to our admiration, which understanding cannot attain.
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A holy Father would faine ayme at the dimensions of this Loue, saying, Dilèxit Tantus tantillos: He a God of infinite maiestie, loued vs men of infinite misery.
A holy Father would feign aim At the dimensions of this Love, saying, Dilèxit Tantus Tantillos: He a God of infinite majesty, loved us men of infinite misery.
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But this is obscurum per obscurius: for we know neyther quantus Deus, the greatnes of his Maiestie, nor yet quantuli nos: our grieuous misery.
But this is Obscure per obscurius: for we know neither quantus Deus, the greatness of his Majesty, nor yet quantuli nos: our grievous misery.
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In a word, as we cannot sée the Sunne but by his own light: so we cannot learne this Loue, but by Gods owne words.
In a word, as we cannot see the Sun but by his own Light: so we cannot Learn this Love, but by God's own words.
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The Starre alone must lead ye Wisemen to Christ, and Christ alone must lead vs to his Loue.
The Star alone must led you Wise men to christ, and christ alone must led us to his Love.
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Now whereas he expresseth it with a Sic: So GOD loued the world, &c. a Father sayth, This Aduerbe Sic, containes in it all Aduerbes of Loue:
Now whereas he Expresses it with a Sic: So GOD loved the world, etc. a Father say, This Adverb Sic, contains in it all Adverbs of Love:
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as if Christ had sayd, My Father loued the world so dearely, so vehemently, so fatherly,
as if christ had said, My Father loved the world so dearly, so vehemently, so fatherly,
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so feruently, &c. And Bernard on the Canticles sayth, Deus ex se miserandi sumit materiem: Gods owne nacure is the motiue of his mercie.
so fervently, etc. And Bernard on the Canticles say, Deus ex se miserandi Sumit materiem: God's own nacure is the motive of his mercy.
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Then he that can explaine Gods Nature, may expresse his Loue. Whereof to affirme the one, is impious, and to performe the other, impossible.
Then he that can explain God's Nature, may express his Love. Whereof to affirm the one, is impious, and to perform the other, impossible.
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This is that Loue, (Christian Reader) which in the zeale of God I commēd to thine endlesse admiration:
This is that Love, (Christian Reader) which in the zeal of God I commend to thine endless admiration:
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this is the riches of his Grace, the chiefe of his Works, the summe df his Word, the shaddow of himselfe, the perfection of his Glory.
this is the riches of his Grace, the chief of his Works, the sum df his Word, the shadow of himself, the perfection of his Glory.
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This teacheth our Fayth to stand, and our Hope to climbe, and our loue to burne:
This Teaches our Faith to stand, and our Hope to climb, and our love to burn:
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This cheereth our labors, and beareth our losses, and teacheth our sorrow to smile. In a word, to this excéeding Loue alone, we owe our saluation.
This Cheereth our labors, and bears our losses, and Teaches our sorrow to smile. In a word, to this exceeding Love alone, we owe our salvation.
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Therefore damnable is the doctrine of the Church of Rome, that teacheth vs to erre both in ye maner and matter of our Fayth:
Therefore damnable is the Doctrine of the Church of Rome, that Teaches us to err both in you manner and matter of our Faith:
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First, in the maner, they teach vs to doubt of our saluation. O iniurie intolerable, to doubt of the Promise, where such a Loue is our warrant!
First, in the manner, they teach us to doubt of our salvation. O injury intolerable, to doubt of the Promise, where such a Love is our warrant!
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What more frée then gift? or who more faithfull then God the Giuer? Shall his Loue giue Christ vnto me,
What more free then gift? or who more faithful then God the Giver? Shall his Love give christ unto me,
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and my vnbeliefe thrust him from me? Is the Trueth like vnto man, ye he should lye? or is his arme shortened, that he cannot saue? God forbid.
and my unbelief thrust him from me? Is the Truth like unto man, you he should lie? or is his arm shortened, that he cannot save? God forbid.
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This Gift is sealed with the bloud of his Sonne, registred in the sight of heauē, witnessed by ye holy Angels, passed with an othe to ye world.
This Gift is sealed with the blood of his Son, registered in the sighed of heaven, witnessed by you holy Angels, passed with an other to you world.
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O incredulity, ye wit of fooles, how many blessings doost yu bar vs from! Christ could not work his miracles, God cānot shew his mercy, where this mōste lurketh.
O incredulity, you wit of Fools, how many blessings dost thou bar us from! christ could not work his Miracles, God cannot show his mercy, where this monste lurks.
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Againe, in the matter of our faith they soyst in most dangerously a lump of their owne Leauen:
Again, in the matter of our faith they soyst in most dangerously a lump of their own Leaven:
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for God requires a Wedding garment to couer sinne; they bring in a menstruous cloth: hee will haue vs build on his Loue;
for God requires a Wedding garment to cover sin; they bring in a menstruous cloth: he will have us built on his Love;
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they would haue vs iustified by our own Labour: he will haue vs trust to his Mercy;
they would have us justified by our own Labour: he will have us trust to his Mercy;
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they would haue vs trust in our merits.
they would have us trust in our merits.
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Pauls whole Epistle to the Romanes shoots only at this marke, to beat downe the pride of man, who would fayne be his owne saiour, to depresse Nature, and extoll Grace:Paul's Whole Epistle to the Romans shoots only At this mark, to beatrice down the pride of man, who would fain be his own Savior, to depress Nature, and extol Grace:
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therefore in the end he addes this vpshot, So then, wee are saued, not of works, but of grace.
Therefore in the end he adds this upshot, So then, we Are saved, not of works, but of grace.
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And August, sayth, Gratia est nullo modo, quae non est gratuita emni modo: Grace is all grace, or no grace at all.
And August, say, Gratia est nullo modo, Quae non est gratuita emni modo: Grace is all grace, or no grace At all.
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Againe be saith, Quisquis tibi enumerat meritasua, quid tibi enumerat, msi munera tua? Againe, Vis excidere gratta? Iacta merita tua, Our very Faith,
Again be Says, Quisquis tibi enumerat meritasua, quid tibi enumerat, msi Munera tua? Again, Vis excidere gratta? Iacta Merita tua, Our very Faith,
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as it's a grace in vs, is beholding to Grace:
as it's a grace in us, is beholding to Grace:
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it saues, as it's a hand to lay hold on Christ, not, as it's a vertue & a worke:
it saves, as it's a hand to lay hold on christ, not, as it's a virtue & a work:
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for all works must humbly be cast at Christs séete with Marie, & there meitate on his mercy:
for all works must humbly be cast At Christ séete with marry, & there meitate on his mercy:
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they must not be busy with Martha in the matter of our iustification.
they must not be busy with Martha in the matter of our justification.
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As God sayd to Paul, My Grace is sufficient for thee, so I say to all, Gods Loue is sufficient for you:
As God said to Paul, My Grace is sufficient for thee, so I say to all, God's Love is sufficient for you:
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this loue made you, when you were nothing; and this Loue must saue you, now your are worse then nothing.
this love made you, when you were nothing; and this Love must save you, now your Are Worse then nothing.
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Let the Papists clothe themselues in the ragges of their owne righteousnesse, and the Iewes trust to their Templum Domini, and the Heathen bragge of their paynted vertues, (which Augustine calles splendida peccata ) but let vs onely tryumph in this loue of God,
Let the Papists cloth themselves in the rags of their own righteousness, and the Iewes trust to their Templum Domini, and the Heathen brag of their painted Virtues, (which Augustine calls splendida Peccata) but let us only triumph in this love of God,
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and estéeme it the strength of our saluation.
and esteem it the strength of our salvation.
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Thus hauing discouered the rich treasure of Gods loue, let vs know our duety, that we may bee accounted worthy to winne and to weare it.
Thus having discovered the rich treasure of God's love, let us know our duty, that we may be accounted worthy to win and to wear it.
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S. August. Lib. de Anima & Spiritu, séemes to study for this duty, saying, Miser ego, quantum deberem diligere Deum meum, qui me fecit cum non erā, redemit, cum perieram, &c. O sinfull wretch,S. August. Lib. de Anima & Spiritu, seems to study for this duty, saying, Miser ego, quantum deberem diligere God meum, qui me fecit cum non erā, Redeemeth, cum perieram, etc. Oh sinful wretch,
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how shall I requite the rare loue of God, who created me of nothing, and redéemed mee being worse then nothing, &c. And after, hauing found this duty out, he teacheth it to the world, Si non impendere, at rependere debemus, If we will bestow no loue vpon God,
how shall I requite the rare love of God, who created me of nothing, and redeemed me being Worse then nothing, etc. And After, having found this duty out, he Teaches it to the world, Si non impendere, At rependere debemus, If we will bestow no love upon God,
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yet let vs repay his loue which hee hath shewed first. The world cries shame vpon an vngratefull person.
yet let us repay his love which he hath showed First. The world cries shame upon an ungrateful person.
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If thou shouldest trauell into a strange Countrey, and there fall into the hands of théeues,
If thou Shouldst travel into a strange Country, and there fallen into the hands of thieves,
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and in méere compassion of thy misery, the King of that Countrey should set thée frée againe, giuing thee life & liberty, what would the world thinke? yea, what then wouldst thou estéeme of thy selfe,
and in mere compassion of thy misery, the King of that Country should Set thee free again, giving thee life & liberty, what would the world think? yea, what then Wouldst thou esteem of thy self,
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if thou shouldst prooue vnthankfull to so good a Prince? We are all strangers in the world,
if thou Shouldst prove unthankful to so good a Prince? We Are all Strangers in the world,
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and passengers from earth to heauen:
and passengers from earth to heaven:
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now in our iourny we méet with the world and the deuill, and these rob vs of all grace, these wound vs and leaue vs for dead:
now in our journey we meet with the world and the Devil, and these rob us of all grace, these wound us and leave us for dead:
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now God of his excéeding mercy findes vs out, & sends his Sonne that good Samaritan, to powre the oyle of Grace into our wounds,
now God of his exceeding mercy finds us out, & sends his Son that good Samaritan, to pour the oil of Grace into our wounds,
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& to mount vs on the back of his merit, and so carry vs to the Inne of our rest, the ioyes of heauen, O Loue, beyond all loue, how much thou art!
& to mount us on the back of his merit, and so carry us to the Inn of our rest, the Joys of heaven, Oh Love, beyond all love, how much thou art!
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O blessed God, teach vs the depth of thy Loue, that we may know the debt of our thankfulnesse.
O blessed God, teach us the depth of thy Love, that we may know the debt of our thankfulness.
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Thine endlesse blessing hath made vs bankrupts, for we are not able to repay the interest of thy loue.
Thine endless blessing hath made us Bankrupts, for we Are not able to repay the Interest of thy love.
po21 j n1 vhz vvn pno12 n2-jn, c-acp pns12 vbr xx j pc-acp vvi dt n1 pp-f po21 n1.
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If we proffer our goods, alas, we receyued them of thée: If we offer our liues, they are redéemed by thée.
If we proffer our goods, alas, we received them of thee: If we offer our lives, they Are redeemed by thee.
cs pns12 vvi po12 n2-j, uh, pns12 vvd pno32 pp-f pno21: cs pns12 vvb po12 n2, pns32 vbr vvn p-acp pno21.
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Surely this shall bee our thankes, the remembrance of thy mercy:
Surely this shall be our thanks, the remembrance of thy mercy:
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and since thy blessed Sonne hath taught vs, that the louing of thee, is the keeping of thy Commaundements, wee will labour to be all keepers:
and since thy blessed Son hath taught us, that the loving of thee, is the keeping of thy commandments, we will labour to be all keepers:
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as we haue spent our time in the seruice of the world, the flesh, and the deuill,
as we have spent our time in the service of the world, the Flesh, and the Devil,
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so will wee spend the remnant of our dayes in the rebuke of sinne, and the recording of thy Loue.
so will we spend the remnant of our days in the rebuke of sin, and the recording of thy Love.
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And since the loue of so worthy a creature as man, is too costly a cyment to ioyne earth to earth, wee abandon all earthly desires,
And since the love of so worthy a creature as man, is too costly a cement to join earth to earth, we abandon all earthly Desires,
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and freely giue thee our hearts, and betroth our loue to thine.
and freely give thee our hearts, and betrothed our love to thine.
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Deare God, by the fire of thy spirit, draw vp our affections to thée, diuorce vs from the liking of the world,
Dear God, by the fire of thy Spirit, draw up our affections to thee, divorce us from the liking of the world,
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and marry vs to the loue of thy sonne:
and marry us to the love of thy son:
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Let vs light our candle at thy Loue, & learne by thy endlesse mercy, neuer to end our thankfulnesse, till death translate vs from this vale of teares to Mount Sion, where our loue shal ioyne vs to thée eternally.
Let us Light our candle At thy Love, & Learn by thy endless mercy, never to end our thankfulness, till death translate us from this vale of tears to Mount Sion, where our love shall join us to thee eternally.
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CHAP. III. Of the Gift, CHRIST.
CHAP. III. Of the Gift, CHRIST.
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NOw are we come to the Gift it selfe, the greatest that euer was, whether we respect ye bounty of God, or the blessing of man:
NOw Are we come to the Gift it self, the greatest that ever was, whither we respect you bounty of God, or the blessing of man:
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for what could God giue greater then himselfe? or what could man receiue better then his saluation? He hath giuen his onely begotten Sonne.
for what could God give greater then himself? or what could man receive better then his salvation? He hath given his only begotten Son.
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This blessed Gift is it that made Abraham reioyce, and the Angels sing, and Iohn Baptist daunce in his mothers belly:
This blessed Gift is it that made Abraham rejoice, and the Angels sing, and John Baptist dance in his mother's belly:
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this is able to make the World waxe young agayns, if Grace would open her eyes,
this is able to make the World wax young agains, if Grace would open her eyes,
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and Wisedome teach her to sée her owne nakednes, and the riches of this Garment sent vnto her.
and Wisdom teach her to see her own nakedness, and the riches of this Garment sent unto her.
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As the Saints in heauen follow ye Lambe wheresoeuer he goeth: so all the blessings of the earth follow Christ this Gift, wheresoeuer he goeth:
As the Saints in heaven follow you Lamb wheresoever he Goes: so all the blessings of the earth follow christ this Gift, wheresoever he Goes:
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for Habenti dabitur: He that hath this Gift, shall haue all other gifts, yea, he shall haue the Giuer too:
for Habenti dabitur: He that hath this Gift, shall have all other Gifts, yea, he shall have the Giver too:
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for Christ sayth, He that receyueth me, receyueth him that sent me. And Ambrose sayth, Omnia habemus in Christo: si a vulnere curari desideras, Medicus est: si febribus aestuas, fons est: si grauaris imquitate, Iustitia est: si indiges auxilio, virtus est: simortem times, vita est: si tenebras fugis, lux est: si coelum desideras, via est:
for christ say, He that receiveth me, receiveth him that sent me. And Ambrose say, Omnia habemus in Christ: si a vulnere curari desideras, Medicus est: si febribus aestuas, fons est: si grauaris imquitate, Iustitia est: si indiges Auxilio, virtus est: simortem times, vita est: si Darkness fugis, lux est: si coelum desideras, via est:
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si cibū quęris, alimentū est, &c. si cibū quęris, alimentū est, etc.
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(He hath giuen.) God did not lend his Sonne, nor sell him, but he gaue him to vs. Herein appeares the riches of his mercie,(He hath given.) God did not lend his Son, nor fell him, but he gave him to us Herein appears the riches of his mercy,
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and the greatnesse of our pouerty: he did not sell him; we were not able to buy him;
and the greatness of our poverty: he did not fell him; we were not able to buy him;
cc dt n1 pp-f po12 n1: pns31 vdd xx vvi pno31; pns12 vbdr xx j pc-acp vvi pno31;
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but he gaue him: which shewes vs to be beggers & bankrupts, and that God must for pitty giue vs a Sauiour scanke & frée,
but he gave him: which shows us to be beggars & Bankrupts, and that God must for pity give us a Saviour scanke & free,
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when we had neyther meanes to deserue, nor grace to desire him.
when we had neither means to deserve, nor grace to desire him.
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( His onely begotten Sonne. He gaue vs not an Angell, nor a seruant, nor a creature, but his Sonne. The name of a sonne is musike in the eare of a father:
(His only begotten Son. He gave us not an Angel, nor a servant, nor a creature, but his Son. The name of a son is music in the ear of a father:
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& the life of a child is more precious in the parents eye, thē their owne salety.
& the life of a child is more precious in the Parents eye, them their own salety.
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Many parents, to saue their sonnes life, haue willingly spilt their owns. Examples hereof we haue in profane & sacred Scriptures:
Many Parents, to save their Sons life, have willingly spilled their owns. Examples hereof we have in profane & sacred Scriptures:
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we will take an handfull from a heape.
we will take an handful from a heap.
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In Gen. 37. when good father Iacob heard of the supposed death of his sonne, (his wicked childrē giuing a false fire to his feare) he was smitten with sorrow, riuers of teares gushed out,
In Gen. 37. when good father Iacob herd of the supposed death of his son, (his wicked children giving a false fire to his Fear) he was smitten with sorrow, Rivers of tears gushed out,
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and his heart bled at his eyes, for the supposed slaughter of Ioseph: his affection to his sonne was too hot, to admit the cold cōfort of his other children:
and his heart bled At his eyes, for the supposed slaughter of Ioseph: his affection to his son was too hight, to admit the cold Comfort of his other children:
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he that had wrestled with an Angell, could not wrestle with this affection; and therefore in the griefe of a father, he sets downe this resolution:
he that had wrestled with an Angel, could not wrestle with this affection; and Therefore in the grief of a father, he sets down this resolution:
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Ioseph my sonne is surely torne in pieces, and in my sonne my selfe was torne:Ioseph my son is surely torn in Pieces, and in my son my self was torn:
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the claw of that beast hath rent my bléeding heart, & his cruelty hath killed two in one.
the claw of that beast hath rend my bleeding heart, & his cruelty hath killed two in one.
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O my sonne, my life was shut in thy lookes, which now is shaken in thy losse:
O my son, my life was shut in thy looks, which now is shaken in thy loss:
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I made thée a coate of many colours, to shew, ye thou wast the Raynebow pledge of my peace:
I made thee a coat of many colours, to show, you thou wast the Rainbow pledge of my peace:
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but loe, the beauty of my Raynebow is rent, and in stead thereof, this bloudy Meteor appeares, shewing the death of my ioy, ye deuouring of my sonne.
but lo, the beauty of my Rainbow is rend, and in stead thereof, this bloody Meteor appears, showing the death of my joy, you devouring of my son.
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The earth is made to couer the roote, not to containe the branch:
The earth is made to cover the root, not to contain the branch:
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I am the withered roote, my sonne, & thou the branch, whom vntimely death hath cropt.
I am the withered root, my son, & thou the branch, whom untimely death hath cropped.
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Why should the graue bee deckt with gréene boughes, yt was made for gray haires? If children predecease their parents, we are their of spring, & they none of ours.
Why should the graven be decked with green boughs, that was made for grey hairs? If children predecease their Parents, we Are their of spring, & they none of ours.
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Wel, since comfort wil not be my gheft, griefe shalbe my companion:
Well, since Comfort will not be my gheft, grief shall my Companion:
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& séeing my sonne forsakes me in my life, I will ouertake him in my death;
& seeing my son forsakes me in my life, I will overtake him in my death;
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for nothing but sorrow shall bring my gray head to yt graue. Thus a good father mourned for a gracious sonne:
for nothing but sorrow shall bring my grey head to that graven. Thus a good father mourned for a gracious son:
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but will you heare a louing parents moane for a lewd child? In ye 2. Sam. 18. when God purposed to chastice Dauid, he made ye sonne to whip the father:
but will you hear a loving Parents moan for a lewd child? In you 2. Sam. 18. when God purposed to chastise David, he made you son to whip the father:
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for Absolō, that by name should haue bin his fathers ioy, by nature proued a Parricide,
for Absolō, that by name should have been his Father's joy, by nature proved a Parricide,
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& sought to depose his owne syre:
& sought to depose his own sire:
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but God hauing sufficiētly humbled Dauid his child, threw the rod in the fire, and brought a iudgement vpon Absolom which cost him his life.
but God having sufficiently humbled David his child, threw the rod in the fire, and brought a judgement upon Absalom which cost him his life.
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Notwithstanding, Dauid being mooued with the good affection of a father, more then the bad condition of his sonne, was so far frō reioycing in Absoloms death, yt it almost cost him his own life.
Notwithstanding, David being moved with the good affection of a father, more then the bad condition of his son, was so Far from rejoicing in Absoloms death, that it almost cost him his own life.
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O Absolom my sonne (quoth he) would God I had dyed for thee; O Absolom, my sonne, my sonne. Oh Absalom my son (quoth he) would God I had died for thee; Oh Absalom, my son, my son.
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But God héere is neither like Iacob lamēting a good sonne, nor Dauid bewayling a wicked child:
But God Here is neither like Iacob lamenting a good son, nor David bewailing a wicked child:
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he resembles good Abrahā, who willingly sacrificed his sonne Isaak. This was much, to giue a sonne:
he resembles good Abrahā, who willingly sacrificed his son Isaac. This was much, to give a son:
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yet as if this were not enough to expresse Gods loue, the holy Ghost addeth, his only begottē sonne: he gaue not an adopted sonne,
yet as if this were not enough to express God's love, the holy Ghost adds, his only begotten son: he gave not an adopted son,
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as Abraham offred a Rāme in stead of Isaac: but his owne sonne. And herein appeares his perfect iustice, a blessed president to all Iusticiaries.
as Abraham offered a Ram in stead of Isaac: but his own son. And herein appears his perfect Justice, a blessed president to all Justiciaries.
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In all Gods actions this vertue swayes: though his mercy be aboue all his works, yet mercy and iustice must kisse together.
In all God's actions this virtue sways: though his mercy be above all his works, yet mercy and Justice must kiss together.
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The dearest drop of Christs blood must be shed, before GODS instice be left vnsatisfied. Nay, this was not enough to satissy Gods mercy;
The dearest drop of Christ blood must be shed, before GOD'S Justice be left unsatisfied. Nay, this was not enough to satissy God's mercy;
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his loue mounts a degrée higher, and further it cannot ascend. He gaue his only begottē Sonne.
his love mounts a degree higher, and further it cannot ascend. He gave his only begotten Son.
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When ye world could not yéeld the price of our redemption, he searched his owne bosome for a Sauiour,
When you world could not yield the price of our redemption, he searched his own bosom for a Saviour,
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& gaue vs his only sonne. If God had many sōnes, his mercy had bene meaner,
& gave us his only son. If God had many Sons, his mercy had be meaner,
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& his loue had séemed lesse:
& his love had seemed less:
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but he gaue vs not one son of many, but one & all, his only Sonne (for whose sake, he spared not his Angels) his delight, his bosome friēd, the image of himselfe,
but he gave us not one son of many, but one & all, his only Son (for whose sake, he spared not his Angels) his delight, his bosom friend, the image of himself,
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for the ransome of the world. O loue beyond all loue, how much thou art!
for the ransom of the world. Oh love beyond all love, how much thou art!
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A holy father in admiratiō of this loue, cries, Quàm diues es in misericordia, quàm magnificus in iusticia, quàm munificus in gratia, Domine Deus noster!
A holy father in admiration of this love, cries, Quàm dives es in misericordia, quàm Magnificus in Justice, quàm munificus in Gratia, Domine Deus Noster!
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Againe, Passio tua, Domine Iesu, vltimū est refugium, singulare remediū: deficiente sapientia, Iustitia non sufficiente, sanctiatis succumbentibus meritis, illa succurrit:
Again, Passio tua, Domine Iesu, vltimū est refugium, singular remediū: Deficiente sapientia, Iustitia non sufficient, sanctiatis succumbentibus Meritis, illa succurrit:
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cum enim defecerit virtus mea, non conturbor: scio quid faciam, poculum salutaris accipiam, &c. The instruction that we must learne from the consideration of this vnspeakeable Gift Christ, is two-fold:cum enim defecerit virtus mea, non conturbor: scio quid faciam, poculum Salutaris accipiam, etc. The instruction that we must Learn from the consideration of this unspeakable Gift christ, is twofold:
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First, wee are taught to returne our loue againe, as Aug. sayes, Sinon am are, saltem redam are debemus:
First, we Are taught to return our love again, as Aug. Says, Sinon am Are, Saltem redam Are debemus:
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As GOD hath giuen vs his onely Sonne, so we must show our reciprocall loue to God,
As GOD hath given us his only Son, so we must show our reciprocal love to God,
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and for his Sonne, giue him our selues: as he hath giuen vs wealth, we must bestowe our wealth on him agayne:
and for his Son, give him our selves: as he hath given us wealth, we must bestow our wealth on him again:
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as he hath giuen vs liberty, honour, children, long life, knowledge, wisdom, courage, &c. these must all wayte on him,
as he hath given us liberty, honour, children, long life, knowledge, Wisdom, courage, etc. these must all wait on him,
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and doe him honour and seruice: Thus we must giue him loue for loue, agayne. The second vse of Gods vnspeakable boūty, is, to teach vs to loue our brethren.
and do him honour and service: Thus we must give him love for love, again. The second use of God's unspeakable bounty, is, to teach us to love our brothers.
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Christ teacheth vs this lesson for his Loue, saying, I haue giuen you an example how to loue one another.
christ Teaches us this Lesson for his Love, saying, I have given you an Exampl how to love one Another.
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Brethren must be vnited in the bond of mutuall loue, like Cyrus the Sythians Fagot: for the vnity of brothers is, Ecce quàm iucundā, excéeding ioy to all ye Saints.
Brothers must be united in the bound of mutual love, like Cyrus the Scythians Faggot: for the unity of Brother's is, Ecce quàm iucundan, exceeding joy to all you Saints.
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But alas, let vs see what Louers, and what Giuers our wicked age doth afford. When I study vpon this duty, I find foure sorts of Giuers:
But alas, let us see what Lovers, and what Givers our wicked age does afford. When I study upon this duty, I find foure sorts of Givers:
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The first & the worst sort, haue the hand to giue, but not ye heart to graunt:
The First & the worst sort, have the hand to give, but not the heart to grant:
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of whom I may say as Christ sayd, Better this hand were cut off, & they were as poore as Irus, then with their rusting riches to be cast into Hell.
of whom I may say as christ said, Better this hand were Cut off, & they were as poor as Irus, then with their rusting riches to be cast into Hell.
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These are the Mammonists of our age, whose soule lies treasured we their rusting pence, who are more vnmercyful thē the deuill,
These Are the Mammonists of our age, whose soul lies treasured we their rusting pence, who Are more unmerciful them the Devil,
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for he would haue Christ turne stones into bread:
for he would have christ turn stones into bred:
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but these men turne bread into stones, euē the bread of the poore, into stone walles,
but these men turn bred into stones, even the bred of the poor, into stone walls,
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or else spend it on their accursed lusts, forgetting mercy: therefore damnation attends thē. The second fore haue the heart, but not the hand;
or Else spend it on their accursed Lustiest, forgetting mercy: Therefore damnation attends them. The second before have the heart, but not the hand;
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whose myts God accepts aboue all ye Mines of the wealthy, & takes their loue for their largesse.
whose myts God accepts above all you Mines of the wealthy, & Takes their love for their largess.
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The third sort, are such as haue neither heart nor hand in this duty; & these are poore men euery way:
The third sort, Are such as have neither heart nor hand in this duty; & these Are poor men every Way:
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for he that can bring forth neither good work, nor good wil, is a dead mēber in Christs Body, & shall be cut off.
for he that can bring forth neither good work, nor good will, is a dead member in Christ Body, & shall be Cut off.
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The fourth sort, haue both hand & heart; & these walke in brotherly loue;
The fourth sort, have both hand & heart; & these walk in brotherly love;
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these are they ye walk worthy of this Gift Christ, & shal haue their déeds of mercy, crowned with yt swéete haruest song, Come ye blessed of my Father, possesse the kingdome prepared for you from the beginning of the world:
these Are they the walk worthy of this Gift christ, & shall have their Deeds of mercy, crowned with that sweet harvest song, Come you blessed of my Father, possess the Kingdom prepared for you from the beginning of the world:
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for I was hungry, and ye gaue me meate, &c. for I was hungry, and you gave me meat, etc.
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CHAP. IIII. Of the world. NOwe it remaynes, that we consider, to whom this great Legacie is bequeathed. The world.
CHAP. IIII. Of the world. Now it remains, that we Consider, to whom this great Legacy is bequeathed. The world.
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What, is the world some friend of Gods? No. What, is God indebted to the world? No. What is the world? The world is named and taken diuers wayes:
What, is the world Some friend of God's? No. What, is God indebted to the world? No. What is the world? The world is nam and taken diverse ways:
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first, pro soto creato, Iohn. 1.10. Heb. 11.3. secondly, pro mundo damnato. Ioh. 17.9. thirdly, pro homine mundato, Rom. 5.10. Col. 1.20.2. Cor. 5.19. and so it is taken in this place:
First, Pro soto creato, John. 1.10. Hebrew 11.3. secondly, Pro mundo damnato. John 17.9. Thirdly, Pro homine mundato, Rom. 5.10. Col. 1.20.2. Cor. 5.19. and so it is taken in this place:
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for the world here meant, is a certaine small number of the sonnes of Adam, which God, of his vnspeakable clemency, hath set apart, to exercise his mercy vpon thē;
for the world Here meant, is a certain small number of the Sons of Adam, which God, of his unspeakable clemency, hath Set apart, to exercise his mercy upon them;
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and hath chosen them out of the same lumpe & masse that the damned world is of,
and hath chosen them out of the same lump & mass that the damned world is of,
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euen all alike firebrands of hell, fellowes with the falling Angels; all alike Traytours, Rebels, incarnate Deuils:
even all alike firebrands of hell, Fellows with the falling Angels; all alike Traitors, Rebels, incarnate Devils:
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for Augustine sayth, Quod tuum est, Sathanas est: Euery man is of himselfe a deuill.
for Augustine say, Quod tuum est, Sathanas est: Every man is of himself a Devil.
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Will you heare what Gods iudgement & opinion is of the world, as men are in themselues? In the 145. Psalme, God takes a view of man,
Will you hear what God's judgement & opinion is of the world, as men Are in themselves? In the 145. Psalm, God Takes a view of man,
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and then sayes, Homo vanitati similis factus est: Mā is become like vanity.
and then Says, Homo vanitati Similis factus est: Man is become like vanity.
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As if he had said, Whē I made man, I made him to mine owne likenesse, I had a pleasure to looke on him againe and againe;
As if he had said, When I made man, I made him to mine own likeness, I had a pleasure to look on him again and again;
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I held my workmanship excéeding good, Gen. 1: But lo, man hath mard what I haue made, he hath befaeed mine Image,
I held my workmanship exceeding good, Gen. 1: But lo, man hath marred what I have made, he hath befaeed mine Image,
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& hath made himselfe like vnto vanity:
& hath made himself like unto vanity:
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nay, he hath so lōg delighted in vantly, ye now he is vanity it self, Psal, 39.5. In Iob 1. It is writtē, Naked I came out of my mothers wob:
nay, he hath so long delighted in vantly, you now he is vanity it self, Psalm, 39.5. In Job 1. It is written, Naked I Come out of my mother's wob:
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yea (saith a holy Father) naked of all grace & vertne. In 1. Cor. 3. it's said, The wisdom of the world is foolishnes with God.
yea (Says a holy Father) naked of all grace & virtue. In 1. Cor. 3. it's said, The Wisdom of the world is foolishness with God.
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How is it then ye God bestowes this great Legacy vpon sooles? we know, no mā willingly leaues his land to a foole.
How is it then you God bestows this great Legacy upon sooles? we know, no man willingly leaves his land to a fool.
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I answere, This amplifyes ye mercy of God, who hath chosen ye foolish things of the world, &c. Again, 1. Cor. 2. Paul sayes, The carnal man vnderstands not the things of •od.
I answer, This amplifies you mercy of God, who hath chosen you foolish things of the world, etc. Again, 1. Cor. 2. Paul Says, The carnal man understands not the things of •od.
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How then? Why surely, Ignoti nulla cupido: what a man vnderstands not he neyther destres, nor delites in.
How then? Why surely, Ignoti nulla Cupido: what a man understands not he neither destres, nor delights in.
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Therfore ye world was as worthy of this great present, as swine are of pearles;
Therefore you world was as worthy of this great present, as Swine Are of Pearls;
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or the swinish Gergesenes were of Christs cōpany, when they willed him to depart out of their coasts.
or the swinish Gadarenes were of Christ company, when they willed him to depart out of their coasts.
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Againe, Iob. 15.16. it's sayd, The heauens are vncleane in Gods sight, how much more is man abominable & filthy, which drinketh iniquity like vnto water? Le here, fiesh & blood, yu wretched offpring of Adam, consider here, thou vnworthy world,
Again, Job 15.16. it's said, The heavens Are unclean in God's sighed, how much more is man abominable & filthy, which Drinketh iniquity like unto water? Le Here, fiesh & blood, thou wretched offspring of Adam, Consider Here, thou unworthy world,
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& tell me what thou wast, when Gods mercy found thée out. O Loue, beyond all loue, how much yu art!
& tell me what thou wast, when God's mercy found thee out. O Love, beyond all love, how much thou art!
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Man, abominable and filthy man, is fit matter for Gods mercy to worke on:
Man, abominable and filthy man, is fit matter for God's mercy to work on:
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Man yt drinketh iniquity like vnto water, is thought worthy to drink of ye waters of Life.
Man that Drinketh iniquity like unto water, is Thought worthy to drink of you waters of Life.
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In this saying, Iob doth anatomize ye world, calling it abominable & filthy.
In this saying, Job does anatomise you world, calling it abominable & filthy.
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But will you sée a more exact Anatomy of ye world, lym me by lymme? Paul, to the Gal. 5. rips vp the hody of the world,
But will you see a more exact Anatomy of the world, lyam me by lymme? Paul, to the Gal. 5. rips up the Hody of the world,
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& there finds in it a whole den of deuils:
& there finds in it a Whole den of Devils:
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the works of ye world (saith he) are, Adultery, fornication, vncleannes, wantonnes, Idolatry, witchcraft, hatred, debate, emulatiōs, wrath, contētions, seditions, heresies, enuy, murthers, drunkennes, gluttony, &c Here are ye deuils which God must cast out the world,
the works of you world (Says he) Are, Adultery, fornication, uncleanness, wantonness, Idolatry, witchcraft, hatred, debate, emulations, wrath, contentions, seditions, heresies, envy, murders, Drunkenness, gluttony, etc. Here Are you Devils which God must cast out the world,
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as he did the buyers & sellers out of his Temple, if he will reconcile the world to himself.
as he did the buyers & sellers out of his Temple, if he will reconcile the world to himself.
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The Apostle brings thē in by ranks, as if hel were broke loose, or as if this later world were so wicked, yt eyther deuils séemed to be turned into men, or men into deuils.
The Apostle brings them in by ranks, as if hell were broke lose, or as if this later world were so wicked, that either Devils seemed to be turned into men, or men into Devils.
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And this signifies S. Iohns saying, Totus mundus in maligno positus: the whole world is set on mischiefe.
And this signifies S. Iohns saying, Totus World in maligno Positus: the Whole world is Set on mischief.
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To conclude this 4. poynt of the vnworthines of the world, to whom God hath giuen this Legacy.
To conclude this 4. point of the unworthiness of the world, to whom God hath given this Legacy.
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This Vnworthynes shall appeare most excellently, if we consider the Iewes, a chosē part of the world,
This Unworthiness shall appear most excellently, if we Consider the Iewes, a chosen part of the world,
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or rather, a people chosen from the world;
or rather, a people chosen from the world;
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let vs, I say, consider in thē, what ye world is, & how vnworthy of such a present.
let us, I say, Consider in them, what you world is, & how unworthy of such a present.
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Whē God had sent this vnspeakeable Gift of his onely begotten Sonne to the Iewes, by the hands of his seruants, the Prophets, they tooke his seruants,
When God had sent this unspeakable Gift of his only begotten Son to the Iewes, by the hands of his Servants, the prophets, they took his Servants,
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& beat some, and kild some, and stoned others. God sent againe his Prophets, & they vsed them likewise.
& beatrice Some, and killed Some, and stoned Others. God sent again his prophets, & they used them likewise.
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The louing mercy of God looke no vnkindnes at this;
The loving mercy of God look no unkindness At this;
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but at last, sent to thē this Gift by the hand of his only Sonne, thinking surely,
but At last, sent to them this Gift by the hand of his only Son, thinking surely,
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Though they regard not my Gift, yet they will reuerence my Sonne.
Though they regard not my Gift, yet they will Reverence my Son.
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But how did they reuerence him? This is the heire (say they) come, let vs kil him,
But how did they Reverence him? This is the heir (say they) come, let us kill him,
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& the inheritance shall be ours. Christ was no soo•• 〈 ◊ 〉 ••orne, but they sought his life:& the inheritance shall be ours. christ was no soo•• 〈 ◊ 〉 ••orne, but they sought his life:
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how was hee entertained, reuiled, blasphemed, persecuted, contemned, hunted too & fro, haled before the Magistrate, accused in 2. Consistories,
how was he entertained, reviled, blasphemed, persecuted, contemned, hunted too & from, haled before the Magistrate, accused in 2. Consistories,
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& there reuiled, smitten, condemned, & at last most cruelly done to death? Behold here the desert of ye world,
& there reviled, smitten, condemned, & At last most cruelly done to death? Behold Here the desert of you world,
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behold here to whom God hath sent his Sonne:
behold Here to whom God hath sent his Son:
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consider this vprightly, & thou will cry out with Dauid, Lord, what is man, that thou regardest him? what is eyther Iewe or Gentile, ye thou respectest him? If thou wilt néeds shew such Loue, thē shew it to thy holy Angels, who honour thée;
Consider this uprightly, & thou will cry out with David, Lord, what is man, that thou regardest him? what is either Iewe or Gentile, you thou respectest him? If thou wilt needs show such Love, them show it to thy holy Angels, who honour thee;
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to thy goodly creatures, the Sunne, the Moone, & starres, who neuer did offend thée: onely man is the sinner in this world, and he alone tastes of thy goodnesse. I.
to thy goodly creatures, the Sun, the Moon, & Stars, who never did offend thee: only man is the sinner in this world, and he alone tastes of thy Goodness. I.
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this is mercy, Lord, to saue, where yu mightest destroy; to salue, where thou findest sicke;
this is mercy, Lord, to save, where thou Mightest destroy; to salve, where thou Findest sick;
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to helpe, where yu findest néed; to forgiue our sinnes, while we forget our thanks; & to giue vs heauen, who haue deserued hell.
to help, where thou Findest need; to forgive our Sins, while we forget our thanks; & to give us heaven, who have deserved hell.
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As the starres shine clearest in ye darkest night, so thy mercy appeares whitest being cōpared with the blacknes of our deserts.
As the Stars shine Clearest in the Darkest night, so thy mercy appears whitest being compared with the blackness of our deserts.
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Thou didst visit vs, when we were nothing but banity:
Thou didst visit us, when we were nothing but banity:
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thou didst clothe vs in the righteousnes of thy Sonne, whē we were al naked of grace, thou didst instruct vs whē we were fooles,
thou didst cloth us in the righteousness of thy Son, when we were all naked of grace, thou didst instruct us when we were Fools,
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and heaie vs when we were abominable & filthy:
and heaie us when we were abominable & filthy:
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thou didst séeke vs when we knew thée not, & find vs when we had lost our selues:
thou didst seek us when we knew thee not, & find us when we had lost our selves:
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thou didst set thy hear• 〈 ◊ 〉 vs, when our hearts were set on mischiese:
thou didst Set thy hear• 〈 ◊ 〉 us, when our hearts were Set on mischiese:
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thou didst pray for vs, whē we persscuted thée; & dyed for vs, when we hated thée;
thou didst pray for us, when we persscuted thee; & died for us, when we hated thee;
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& thirst our saluation, when we thirsted thy hlood: thou hast ransomed vs from hell, & rewarded vs with heauen.
& thirst our salvation, when we thirsted thy hlood: thou hast ransomed us from hell, & rewarded us with heaven.
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Therefore to thée Lord, to thée, will we sing a new song, and reioyce in the strength of our saluation.
Therefore to thee Lord, to thee, will we sing a new song, and rejoice in the strength of our salvation.
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We are taught frō this 4. poynt, the excéeding riches of Gods mercy. And to come home to our selues;
We Are taught from this 4. point, the exceeding riches of God's mercy. And to come home to our selves;
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what were we before this Gift was sent to vs by the most happy reigne of our dreas Soueraigne? As Abraham sent not his seruāt without gifts,
what were we before this Gift was sent to us by the most happy Reign of our dreas Sovereign? As Abraham sent not his seruamt without Gifts,
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when he went to take a wife for Isaac; so God sent not Religion empty-handed into our Land,
when he went to take a wife for Isaac; so God sent not Religion empty-handed into our Land,
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but accompanied with a vertuous Prince, and gracious Mother of this our Israel; and all, to woo and winne vs an vnspotted Spouse to our Isaac, Christ.
but accompanied with a virtuous Prince, and gracious Mother of this our Israel; and all, to woo and win us an unspotted Spouse to our Isaac, christ.
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But what were we, I say, to whom God hath shewed such mercy, ye this Text séemes to be spoken of vs, So God loued England, that he hath giuen,
But what were we, I say, to whom God hath showed such mercy, you this Text seems to be spoken of us, So God loved England, that he hath given,
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& c? What were we, when his Loue sought vs, & his mercy found vs out? Were we not blinde Idolaters, horrible back-sliders,& c? What were we, when his Love sought us, & his mercy found us out? Were we not blind Idolaters, horrible backsliders,
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& cruell murtherers of his Saintes? For these sinnes he cast off his people the Iewes;
& cruel murderers of his Saints? For these Sins he cast off his people the Iewes;
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and yet, with these sinnes hath he chosen vs. As a man taketh his wife with all her infirmities:
and yet, with these Sins hath he chosen us As a man Takes his wife with all her infirmities:
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so ye Lord 〈 ◊ 〉 taken vs with all our faults: our blind Idolatry and horrible rebellion;
so you Lord 〈 ◊ 〉 taken us with all our Faults: our blind Idolatry and horrible rebellion;
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our wilfull ignorante and wicked resistance; our prophane liues & polinted consciences; our hate of the fruth, & loue vnto lyes;
our wilful ignorant and wicked resistance; our profane lives & polinted Consciences; our hate of the fruth, & love unto lies;
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our following ye Pope, & forsaking of Christ; all this was but matter for Gods mercy to work on.
our following the Pope, & forsaking of christ; all this was but matter for God's mercy to work on.
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So that we may say with Dauid, Lord, what is man, that thou regardest him? Lord, what is England, that thou respectest it? this poore frozen corner of the North, that thou art mindful of vs? We are frost-bitten Snakes, wormes,
So that we may say with David, Lord, what is man, that thou regardest him? Lord, what is England, that thou respectest it? this poor frozen corner of the North, that thou art mindful of us? We Are frostbitten Snakes, worms,
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& no men, whom thou hast so pittifully cherished in thy bosome.
& no men, whom thou hast so pitifully cherished in thy bosom.
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If hate deserue loue, if cruelty merit kindnes, if finne purchase pardon, if murther require mercy:
If hate deserve love, if cruelty merit kindness, if fin purchase pardon, if murder require mercy:
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thē Christ is our due, then God is our debtor, then heauen is our owne. But, Lord, our hearts tels vs, that we are this vn worthy world;
them christ is our endue, then God is our debtor, then heaven is our own. But, Lord, our hearts tells us, that we Are this vn worthy world;
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our liues witnesse, that hell is our portion, damnation is our due: but eternall Life is the Gift of GOD in Christ:
our lives witness, that hell is our portion, damnation is our endue: but Eternal Life is the Gift of GOD in christ:
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To whom with thee, and the holy Chost, hee all prayse, honour, and glorie, for euer and euer. Amen. FINIS.
To whom with thee, and the holy Chost, he all praise, honour, and glory, for ever and ever. Amen. FINIS.
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