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Gods New-yeers Guift, sent vnto England. Conteyned in these words.
God's New years Gift, sent unto England. Contained in these words.
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So God loued the Worlde, that he hath giuen his onely begotten Sonne, that whosoeuer beleeueth in him, should not perish, but should haue life euerlasting. Iohn. 3. 16.
So God loved the World, that he hath given his only begotten Son, that whosoever Believeth in him, should not perish, but should have life everlasting. John. 3. 16.
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HE that writes himselfe NONLATINALPHABET and NONLATINALPHABET the first and the last, signified thereby, that he is not only the eternal Word,
HE that writes himself and 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 ende of the written Word:
but also the beginning, middle, and end of the written Word:
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yea, the scope of all the Scriptures. Search the Scriptures (sayth Christ) for it is they that witnesse of mee:
yea, the scope of all the Scriptures. Search the Scriptures (say christ) for it is they that witness of me:
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Euery line in them cryes out like Iohn Baptist, Behold the Lambe of God. The Scriptures are a Circle, and Christ the Center, wherein all th•• prophesies meere.
Every line in them cries out like John Baptist, Behold the Lamb of God. The Scriptures Are a Circle, and christ the Centre, wherein all th•• prophecies mere.
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They are like ye Image of Ianus which looked forward and backwarde: So the olde Testament behe••• Christ to come, as Abraham saw his day, and reioyced:
They Are like the Image of Ianus which looked forward and backward: So the old Testament behe••• christ to come, as Abraham saw his day, and rejoiced:
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the New, sees him already come, as sayth good Father Simeon, For mine eyes haue seene thy saluation.
the New, sees him already come, as say good Father Simeon, For mine eyes have seen thy salvation.
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And as Christ is the contentes of the Scripture, so the whole Scripture seemes to be con•yned in this verse of my text.
And as christ is the contents of the Scripture, so the Whole Scripture seems to be con•yned in this verse of my text.
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As all Iosephs brethren were frasted with varietie, but B•niamins messe exceeded them all: so all Scripture is profitable, but this most precious:
As all Joseph's brothers were frasted with variety, but B•niamins mess exceeded them all: so all Scripture is profitable, but this most precious:
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All Scripture is tryed Gold, but this is orient Pearle: So that heere the Cuangelist seemes to propound all the word in a word.
All Scripture is tried Gold, but this is orient Pearl: So that Here the Evangelist seems to propound all the word in a word.
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If thy memorie be short, here is a lesson as short as sweete:
If thy memory be short, Here is a Lesson as short as sweet:
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so that its doubtfull whether the nuanticie of the words or their qualitie and worth be more admirable.
so that its doubtful whither the nuanticie of the words or their quality and worth be more admirable.
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These words are like pretious Iewels, contayning great riches in a little roome. Before we unlocke the Casket wherein this treasure is contained.
These words Are like precious Jewels, containing great riches in a little room. Before we unlock the Casket wherein this treasure is contained.
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let vs looke back to the happy occasion that cast this wealth on our shores.
let us look back to the happy occasion that cast this wealth on our shores.
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The occaston of this comfortable Scripture was a conflict betweene Veritie and Vanitie. light and darknes, Christ and Nicodemus: for our Sauiour being that summum bonīs, that loues to communicate his goodnes with his creature:
The occaston of this comfortable Scripture was a conflict between Verity and Vanity. Light and darkness, christ and Nicodemus: for our Saviour being that summum bonins, that loves to communicate his Goodness with his creature:
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that Light that would lighten euery man that comes into the world, that Sunne that makes all things increase and multiply, the Phisitiō that seekes out them that are sicke, the Shepheard sent to the lost sheepe of Israel: his meate & drinke was to infuse grace into men, & reduce soules vnto God.
that Light that would lighten every man that comes into the world, that Sun that makes all things increase and multiply, the physician that seeks out them that Are sick, the Shepherd sent to the lost sheep of Israel: his meat & drink was to infuse grace into men, & reduce Souls unto God.
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When did he eate, but he brake the bread of Life? When 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 fountaines of Grace? When did he walke, 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 Sabaoth, and happy Iubilee to the penitent? witnesse so many Iour••es,
but he preached an everlasting Sabaoth, and happy Jubilee to the penitent? witness so many Iour••es,
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so many Sermons, so many Miracles: and witnesse this present conference with Nicodemus.
so many Sermons, so many Miracles: and witness this present conference with Nicodemus.
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This Nicodemus being a better Lawyer then a Gospeller, one that with Paule was brought vp at Gamaliels feete,
This Nicodemus being a better Lawyer then a Gospeler, one that with Paul was brought up At Gamaliels feet,
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but neuer sa•e at Christes feete with Marie: seeking for light in darkesse, comes vnto Christ by night.
but never sa•e At Christ's feet with marry: seeking for Light in darkesse, comes unto christ by night.
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What might induce this great Doctor to come vnto Christ is as full of supposes, as farre from certaintie.
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 extolles him, as the Wrestler liftes vp his aduersarie, that he may cast him downe:
some think Nicodemus Come to tempt christ, and Therefore cunningly extolles 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 vaine-glory that drew this fantasticke to Christ, as the Athenians into their exchange onely to heare newes.
some think it was a sinister influence of vainglory that drew this fantastic to christ, 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-iudgment might condemne him.
some think Derision Come to catch our Saviour in a trap, that so Rash-judgment might condemn him.
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Others presume, that being affected with Christes doctrine, he came to gratulate our Sauiour, as the best sort of our bad hearers, turne their owne profiting into the prayse of the 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 the Teacher:
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But I thinke this lukewarme louer comming so by night, was more afrayd of ye 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 praysed:
then affected with the Word, which he so praised:
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For Ver•• admirator virtutis, non horret Arist•ais exilium, non Socratis condemnationem. &c. Howsoeuer, this Spyder comming to sucke poyson from Christes holsome doctrine, was at the length catcht in his owne net.
For Ver•• admirator virtue, non Horret Arist•ais exilium, non Socratis condemnationem. etc. Howsoever, this Spider coming to suck poison from Christ's wholesome Doctrine, was At the length catched in his own net.
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For this plausible Doctor, as if he had the art of flatterie, •ippes his insinuating tongue with a triple prayse;
For this plausible Doctor, as if he had the art of flattery, •ippes his insinuating tongue with a triple praise;
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whose Syren - voyce aboue all pernicious swee•es in the world, tyckles the very hart-strings of man:
whose Syren - voice above all pernicious swee•es in the world, tyckles the very heartstrings of man:
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Therefore Saint Ierome cryes out, Happie is that soule which is neither subiect to flatteries nor flatteringes.
Therefore Saint 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 sayes: Nos ad patriam festinantes, m•r••feros Syrenarum cantus sur•• •ure transire deb•mus.
And in Epistle ad Greg. he Says: Nos ad Patriam festinantes, m•r••feros Syrenarum cantus sur•• •ure transire deb•mus.
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And Alanus saith, Quid ergo Adulationis vnctio, nisi dom•••• ▪ •munctio? quid cōmendationis allusionisi Praelatorum delusio? What is the oyle of Flatterie,
And Alain Says, Quid ergo Adulationis Unction, nisi dom•••• ▪ •munctio? quid cōmendationis allusionisi Prebendaries delusio? What is the oil of Flattery,
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but the foyle of Families? What the poyson of Prayse, but the infection of Praelats? But our Sauiour being thus assaulted by this Syren, shewes himselfe like the P•ylli in Affrick, or the Mars•j in Italy; who are not onely themselues safe from all venemous Serpents,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 P•ylli in Affrick, or the Mars•j in Italy; who Are not only themselves safe from all venomous Serpents,
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but haue also power to sucke the poyson from others infected:
but have also power to suck the poison from Others infected:
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So Christ, who knew that La•dar• a laud•to, was vera l•us, would not applaude his vaine prayse:
So christ, who knew that La•dar• a laud•to, was vera l•us, would not applaud his vain praise:
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for our Sauiour hauing got the substaunce, 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 Uertues, refused the imperfect affection of Uaine glorie:
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 prayse on his backe, which was ordainde to beare the Crosse of humili•ie:
Therefore Nicodemus was a fool to buckle the Light Bladder of idle praise on his back, which was ordainde to bear the Cross of humili•ie:
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he that loues Uertue for praise, his minde is mercenarie. We neuer read that Christ euer admitted in him selfe this poyson of humane prayse,
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 offered him her painted Garland to adorne his Uertues: 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 Enu•e, haue •aled his commendations:
and out of the Mouth of Enu•e, have •aled his commendations:
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But ••nding in this blind Doctor fit matter for his mercy to worke vpon, like a wise Musicion, he castes not away this •arring instrument,
But ••nding in this blind Doctor fit matter for his mercy to work upon, like a wise Musician, he Cast not away this •arring Instrument,
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but after the correction of his folly, giues him instruction in the fayth, as the Phisition first lets out the hurtfull blood, and then ministreth holsome food:
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 food:
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For though the Bull be offended with red, and the best sometimes: are not mended with roughnes:
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 remedie 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 tree transplanted ▪ will hardly prosper without pru•ing ▪ Hony is sweete, yet it is sharpe where it findes a soare.
but an old tree transplanted ▪ will hardly prosper without pru•ing ▪ Honey is sweet, yet it is sharp where it finds a soar.
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Though the bud•ing Rose perish with a mans breath, yet the Camomile must be •rod on, to make it grow.
Though the bud•ing Rose perish with a men breath, yet the Camomile must be •rod on, to make it grow.
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He that is stung of the Aspe, must haue the infected member cut off.
He that is stung of the Asp, must have the infected member Cut off.
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The Ape killeth her young ones with too much cherishing, and the Iui• choketh her supporter with too much imbracing.
The Ape kills her young ones with too much cherishing, and the Iui• choketh her supporter with too much embracing.
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If Apelles should see his Venus blemished, or Protogenes his H•aly•us broken, surely the one would turne away his eyes,
If Apelles should see his Venus blemished, or Protogenes his H•aly•us 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 alow Christ to be sorie, seeing his owne Image so de•aced through ignorance,
then shall we not allow christ to be sorry, seeing his own Image so de•aced through ignorance,
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and 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:
and 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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and though he knittes his brow, he knittes in it a blessing: as the father holdes an Apple in one hand and a Rodde in the other.
and 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 mysterie 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 Doctor in Israel, and knowest not these thinges? Art thou a Teacher is Christ his schoole,
Oh Nicodemus, art thou a Doctor in Israel, and Knowest not these things? Art thou a Teacher is christ his school,
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and hast not yet learned Christs - crosse? How art thou accounted a wyse man in Israel, being a foole in Religion? There is no Wisedome but the Trueth, in qua •e•et•• et cernitur summum bonum.
and hast not yet learned Christ - cross? How art thou accounted a wise man in Israel, being a fool in Religion? There is no Wisdom but the Truth, in qua •e•et•• et 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 he was but King of their bodyes, 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 the seconde Birth? A Teacher should be Organon veritatis, the right hand of Trueth, 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 the seconde 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 ouerseer in Israel, and art shamefully ouerseene thy selfe.
Thou art an overseer in Israel, and art shamefully overseen thy self.
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Now Age hath snowne downe Winter on thy head, those haires which should be Heraulds of Wisedome, shew thee to be twice a Childe.
Now Age hath snowne 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 thee as a new-borne Babe: and thou art a Babe not knowing New-birth.
I would have thee as a newborn Babe: and thou art a Babe not knowing New birth.
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I woulde haue my Disciples to shine as lightes:
I would have my Disciples to shine as lights:
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but thou art a counterfeite Diamond, made pretious by y• foyle of Moses Chaire, where thou art falsely set.
but thou art a counterfeit Diamond, made precious by y• foil of Moses Chair, where thou art falsely Set.
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O Nicodemus, he must needes be the Diuels 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 com••es himselfe, where should he looke but in a Glasse? And he that correctes himselfe, on whom should he looke,
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 com••es himself, where should he look but in a Glass? And he that corrects himself, on whom should he look,
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but on his Elders? Though the Moone be darke, it shewes no great danger: but when the Sunne is Eclipsed, it signifieth death.
but on his Elders? Though the Moon be dark, it shows no great danger: but when the Sun is Eclipsed, it signifies death.
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If the blind lead the blind, how can they but fall? Where the Ship-maister sleepeth, who feares not sinking? And where the Shepheard watcheth not the Sheepe goe 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, and thy life should be the Laymane Books.
Thou being a Doctor in Israel, thy lips should preserve knowledge, and thy life should be the Laymane Books.
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If thy •alt be vnsauory, how wilt thou season the simple:
If thy •alt be unsavoury, how wilt thou season the simple:
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If thy Rule be crooked, how canst thou either direct the weake, or correct the wicked? Finally,
If thy Rule be crooked, how Canst thou either Direct the weak, or correct the wicked? Finally,
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if thy light be darknesse, how great is that darknesse it selfe? Thou resemblest the hear be Empetron, which the nearer it growes to the Sea, the lesse salt it is:
if thy Light be darkness, how great is that darkness it self? Thou resemblest the hear be 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, are a stranger in Israel. But why do I reprooue thy folly,
so thou, being a teacher in Israel, Are a stranger in Israel. But why do I reprove thy folly,
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and not rehearse thy fault? Doest thou not know, Ad veram sapientiam peru•nire non possunt, qui falsae suae sapientiae fiducia desipiunt, They shall neuer attaine heauenly Wisedome, which hunt after it with humane witte.
and not rehearse thy fault? Dost thou not know, Ad Veram sapientiam peru•nire non possunt, qui falsae suae sapientiae Fiducia desipiunt, They shall never attain heavenly Wisdom, which hunt After it with humane wit.
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The Hart bragges in vaine of his branched hornes, because he wantes courage: and in vaine dost thou vaunt of Templum Domini. because thou wantst knowledge.
The Heart brags in vain of his branched horns, Because he Wants courage: and in vain dost thou vaunt of Templum Domini. Because thou Wantest knowledge.
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They which would see perfectly, wincke on one eye:
They which would see perfectly, wink on one eye:
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so if thou wilt see the misteries 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 maru•ll thou art so dull:
But no maru•ll thou art so dull:
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for as Cyclops exoculatus, manus quoque versum 〈 ◊ 〉 nullo certo scopo, so thy eye of Fayth being out, thy blinde Reason gropes in the darke, being too shallow a Pylot to guyde thee into the mysterie of Regeneration.
for as Cyclops exoculatus, manus quoque versum 〈 ◊ 〉 nullo certo Scope, 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 commende thee for thy skill in the Law, but condemne thee for thy blindnesse in the Gospell.
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 •yr•es and shelues ▪ yet in sight of the Hauen suffers Shipwrack, is counted no lesse foolish then vnfortunate:
The Seaman that escapes all •yr•es and shelves ▪ yet in sighed of the Haven suffers Shipwreck, 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 pitt•ed for thy for•une, and 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 pitt•ed for thy for•une, and derided for thy folly.
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Thou knowest I neuer alowed him that had all manner 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 thinges, Quo ordine ▪ quo studio ▪ quo fine quaequ• n•sse opor•eat.
He that seeks knowledge, must note three things, Quo Order ▪ quo study ▪ quo fine quaequ• n•sse opor•eat.
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The Order of knowledge is to know that first, which bringes 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 inforceth 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 Ende of our knowledge, is not to winne the prayse 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 the first in thy Conscience, is the farthest from thy Care ▪ that which should haue possessed thy Loue, is diuorst from thy Lyking:
But alas, that which should be the First in thy Conscience, is the farthest from thy Care ▪ that which should have possessed thy Love, is diuorst from thy Liking:
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and that which should haue been the ende of thy knowledge, is the beginning of thy shame.
and that which should have been the end of thy knowledge, is the beginning of thy shame.
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Qui Epi•cop•tū desiderat, bonū opus desiderat: It seemes thou desirest bonū, not opus ▪ the worship, not the worke:Qui Epi•cop•tū Desiderate, bonū opus Desiderate: It seems thou Desirest bonū, not opus ▪ the worship, not the work:
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the goods of the fleece, not the good of the flocke:
the goods of the fleece, not the good of the flock:
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els wouldst thou not be ignorant in the very rudiments of Religion, and foolishly build without a foundation.
Else Wouldst thou not be ignorant in the very rudiments of Religion, and 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 smoake, and so is thy little knowledge with the smoake of ignoraunce:
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 smoaking Flake, nor breake this brused Reede: Though thou camest to me without businesse, thou shalt not depart without a blessing.
yet I will not quench this smoking Flake, 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 Guiftes in his hand, so I will sende thee hence with Grace in thy hart:
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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and for thy three idle prayses, I will repay thee three endles profi•es:
and for thy three idle praises, I will repay thee three endless profi•es:
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heare therfore the nature of Fayth. the deapth of Gods Loue, and the mysterie of Regeneration.
hear Therefore the nature of Faith. the depth of God's Love, and the mystery of Regeneration.
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Thus did our Sauiour shake vp this foolish shadow of a Prophet, this idle eccho of his prayses, this emptie v•ssell contayning nothing but y• bare name of a Doctor in I••ael: whose example if we moralize ▪ it teacheth vs, That (in Gods matters) the greatest Clarkes are not the wisest men.
Thus did our Saviour shake up this foolish shadow of a Prophet, this idle echo of his praises, this empty v•ssell containing nothing but y• bore name of a Doctor in I••ael: whose Exampl if we moralise ▪ it Teaches us, That (in God's matters) the greatest Clerks 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 enmitie 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, and the knowledge of •ongues, is the key of Crueth:
Learning is a Loadstar, and the knowledge of •ongues, is the key of Crueth:
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but if prophane Learning turne Lucife•, and thinke to vsurpe Moses Chaire. she must be thrust (with the Parret) out of •upiters Parliament.
but if profane Learning turn Lucife•, and think to usurp Moses Chair. she must be thrust (with the Parret) out of •upiters Parliament.
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If Ismael mocke Isaac, though he be the sonne of Abraham, he must be vanished:
If Ishmael mock Isaac, though he be the son of Abraham, he must be vanished:
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And if Learning ma•re Religion, though it be the guift of God, it must be abandoned.
And if Learning ma•re Religion, though it be the gift of God, it must be abandoned.
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The Stars giue some light, but the Moone must be Mistris of the night. As the poore Israelites •orrowed 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 •orrowed of the egyptians all their Jewels but to adorn themselves:
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so we must borrow from prophane Arts all their ornaments, and with their •poyles adorne the Temple of God:
so we must borrow from profane Arts all their Ornament, and with their •poyles adorn the Temple of God:
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So doing, Learning and Religion, like two Twin•es, will liue and loue togither. And thus much touching the occasion of these wordes.
So doing, Learning and Religion, like two Twin•es, will live and love together. And thus much touching the occasion of these words.
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Hauing found out the •iue, let vs search for the Hony conteayned in this heauenly verse.
Having found out the •iue, let us search for the Honey conteayned 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, but should haue life euerlasting. Iohn. 3. 16. THese wordes containe a Deed of guift:
GOD so loved the World, that he hath given his only begotten Son, that whosoever Believeth in him should not perish, but should have life everlasting. John. 3. 16. THese words contain a Deed of gift:
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which, for our better light, I branch into these sixe partes.
which, for our better Light, I branch into these sixe parts.
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First the giuer, GOD. Second, the cause moouing him to this exceeding bountie, which is here said to be Loue. Third, the guift:
First the giver, GOD. Second, the cause moving him to this exceeding bounty, which is Here said to be Love. Third, the gift:
np1 dt n1, np1. ord, dt n1 vvg pno31 p-acp d j-vvg n1, r-crq vbz av vvn pc-acp vbi n1. ord, dt n1:
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his onely begotten Sonne. Fourth, the partie to whom this Legacie or guift is bequeathed: the World. Fifth, the frui•e following this Guift, which is two foulde:his only begotten Son. Fourth, the party to whom this Legacy or gift is bequeathed: the World. Fifth, the frui•e following this Gift, which is two Fouled:
po31 av-j vvn n1. ord, dt n1 p-acp ro-crq d n1 cc n1 vbz vvn: dt n1. ord, dt n1 vvg d n1, r-crq vbz crd n1:
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first a Ransome, in these wordes, should not perish: Secondly a reward, in these wordes, should haue life euerlasting. Sixth, the hand wherewith we receiue this Guift, (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 wherewith we receive this Gift, (namely Faith) whosoever Believeth in him.
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CAPVT. 1. Of GOD, the giuer.CAPUT. 1. Of GOD, the giver.
fw-la. crd pp-f np1, dt n1.
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First, The giuer, GOD. The wealth of a Guift appeares in the worth of the giuer:
First, The giver, GOD. The wealth of a Gift appears in the worth of the giver:
ord, dt n1, np1. dt n1 pp-f dt n1 vvz p-acp dt n1 pp-f dt n1:
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and if the giuer be ••ce, the Guift is contemned:
and if the giver be ••ce, the Gift is contemned:
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but if the giuer be gra•ious in our hart, the Guift is as precious in our eye.
but if the giver be gra•ious in our heart, the Gift is as precious in our eye.
cc-acp cs dt n1 vbb j p-acp po12 n1, dt n1 vbz a-acp j p-acp po12 n1.
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While our Ships ride in ou• harbours, we regard them not: but when they returne from the farthest Ocean, we looke for great riches.
While our Ships ride in ou• harbours, we regard them not: but when they return from the farthest Ocean, we look for great riches.
cs po12 n2 vvi p-acp n1 vvz, pns12 vvb pno32 xx: cc-acp c-crq pns32 vvb p-acp dt js n1, pns12 vvb p-acp j n2.
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If a Messenger come to vs from a meane person, we giue him meane entertainement: but if a Prince sende his worst Seruant vnto vs, we giue him princely regarde.
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.
cs dt n1 vvb p-acp pno12 p-acp dt j n1, pns12 vvb pno31 j n1: cc-acp cs dt n1 vvi po31 js n1 p-acp pno12, pns12 vvb pno31 j n1.
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Well, God is richer then the Ocean, his boosome is full of blessings: God is greater then a Prince, his kingdome 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:
uh-av, np1 vbz jc cs dt n1, po31 n1 vbz j pp-f n2: np1 vbz jc cs dt n1, po31 n1 vbz j:
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And as his thoughtes are not as mans thoughts, so his Guiftes are not as mans Guiftes:
And as his thoughts Are not as men thoughts, so his Gifts Are not as men Gifts:
cc c-acp po31 n2 vbr xx p-acp ng1 n2, av po31 n2 vbr xx p-acp ng1 n2:
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for as he giues without merit, so he giues without measure: he is excellent in all his workes.
for as he gives without merit, so he gives without measure: he is excellent in all his works.
c-acp c-acp pns31 vvz p-acp n1, av pns31 vvz p-acp n1: pns31 vbz j p-acp d po31 n2.
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If he loue it's without repentance: if he hate, his anger indures for euer: if he giue, he powres downe his blessinges:
If he love it's without Repentance: if he hate, his anger endures for ever: if he give, he Powers down his blessings:
cs pns31 vvb pn31|vbz p-acp n1: cs pns31 vvb, po31 n1 vvz p-acp av: cs pns31 vvb, pns31 n2 a-acp po31 n2:
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if he take, non hab•n•• ••••m quod habet, a••eretur, he takes away all:
if he take, non hab•n•• ••••m quod habet, a••eretur, he Takes away all:
cs pns31 vvb, fw-fr n1 fw-la fw-la fw-la, fw-la, pns31 vvz av av-d:
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He loues a chearefull giuer, and shall we thinke him a fearefull giue•? A poore man on a time begging a Groat of a King, the King snipt him with this aunswere, Non est Regium. If an ••rthly Prince thus stood on his Guift, shall not the heauenly King regard what he giueth ▪ Christ telleeth vs, that Bea••us est da•e q•àm accipere ▪ it's a part of his Fathers blessednesse to giue.
He loves a cheerful giver, and shall we think him a fearful giue•? A poor man on a time begging a Groat of a King, the King snipped him with this answer, Non est Regium. If an ••rthly Prince thus stood on his Gift, shall not the heavenly King regard what he gives ▪ christ telleeth us, that Bea••us est da•e q•àm accipere ▪ it's a part of his Father's blessedness to give.
pns31 vvz dt j n1, cc vmb pns12 vvi pno31 dt j n1? dt j n1 p-acp dt n1 vvg dt n1 pp-f dt n1, dt n1 vvn pno31 p-acp d n1, fw-fr fw-fr np1. cs dt j n1 av vvd p-acp po31 n1, vmb xx dt j n1 vvb r-crq pns31 vvz ▪ np1 vvz pno12, cst np1 fw-la fw-la fw-la fw-la ▪ pn31|vbz dt n1 pp-f po31 ng1 n1 pc-acp vvi.
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And saint Augustine sayes, Benefic•um est beneuola actio tribuens, 〈 ◊ 〉 •audiū •ri•uendo ▪ A benefite or guift is a work of good wil, that pleasures as much in the giuing,
And saint Augustine Says, Benefic•um est beneuola actio tribuens, 〈 ◊ 〉 •audiū •ri•uendo ▪ A benefit or gift is a work of good will, that pleasures as much in the giving,
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as the receauer doth in the Guift.
as the receiver does in the Gift.
c-acp dt n1 vdz p-acp dt n1.
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So then, if Gods Guift be a worke of good-will towardes man, we may m•asure out his benef••ence by his beneuolence:
So then, if God's Gift be a work of goodwill towards man, we may m•asure out his benef••ence by his benevolence:
av av, cs npg1 n1 vbb dt n1 pp-f n1 p-acp n1, pns12 vmb vvi av po31 n1 p-acp po31 n1:
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his worke by his will, and his Guift by y• ioy that he taketh in giuing.
his work by his will, and his Gift by y• joy that he Takes in giving.
po31 n1 p-acp po31 n1, cc po31 n1 p-acp n1 n1 cst pns31 vvz p-acp vvg.
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When Goods Loue intendes a Larges, the guift must needes be great. The lower the Uale, the more raine it receiueth:
When Goods Love intends a Largess, the gift must needs be great. The lower the Vale, the more rain it receiveth:
c-crq n2-j npg1-n vvz dt n1, dt n1 vmb av vbi j. dt jc dt n1, dt av-dc vvi pn31 vvz:
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and the vnworthier man is, the greater Gods loue is, and the richer his Guift.
and the unworthier man is, the greater God's love is, and the Richer his Gift.
cc dt jc n1 vbz, dt jc n2 vvb vbz, cc dt jc po31 n1.
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In a word, the excellencie of this Guift appeares in the excellencie of the giuer, whose perfection is such,
In a word, the excellency of this Gift appears in the excellency of the giver, whose perfection is such,
p-acp dt n1, dt n1 pp-f d n1 vvz p-acp dt n1 pp-f dt n1, rg-crq n1 vbz d,
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as onely silence must shew it, while conce•t and reason •ie in a traunce through endles admiration.
as only silence must show it, while conce•t and reason •ie in a trance through endless admiration.
c-acp j n1 vmb vvi pn31, cs n1 cc n1 n1 p-acp dt n1 p-acp j n1.
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A Philosopher being commaunded to tell the King what God was, he asked a dayes respet:
A Philosopher being commanded to tell the King what God was, he asked a days respet:
dt n1 vbg vvn pc-acp vvi dt n1 r-crq np1 vbds, pns31 vvd dt ng1 n1:
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and when the day was done, and the King exp•cted his promise, he asked two dayes:
and when the day was done, and the King exp•cted his promise, he asked two days:
cc c-crq dt n1 vbds vdn, cc dt n1 vvd po31 n1, pns31 vvd crd n2:
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which being ended, he asked foure dayes, and after, eight:
which being ended, he asked foure days, and After, eight:
r-crq vbg vvn, pns31 vvd crd n2, cc a-acp, crd:
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the King admyring his slacknesse, demaunded why he so abiourned his promise? Because (quoth he) the more I thinke 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. B••nard sayth, Quid est Deus? Longitudo, Latitudo, sublimitas, profundum: longitudo propter aeternitat•m, latitudo propter •h•ritatem, sublimitas propter ma•est atem, 〈 ◊ 〉 propter sapientiam:
S. B••nard say, Quid est Deus? Longitudo, Latitudo, Sublimitas, profundum: longitudo propter aeternitat•m, latitudo propter •h•ritatem, Sublimitas propter ma•est atem, 〈 ◊ 〉 propter sapientiam:
np1 np1 vvz, fw-la fw-la fw-la? fw-la, fw-la, fw-la, fw-la: fw-la fw-la fw-la, fw-la fw-la fw-la, fw-la fw-la fw-la fw-la, 〈 sy 〉 fw-la fw-la:
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and therefore as God is wonderfull, so are his guiftes. Amongst men in deed, the giuer may be wicked, and the guift too.
and Therefore as God is wonderful, so Are his Gifts. among men in deed, the giver may be wicked, and the gift too.
cc av c-acp np1 vbz j, av vbr po31 n2. p-acp n2 p-acp n1, dt n1 vmb vbi j, cc dt n1 av.
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In the 22. of Numb. Baala•e was a wicked giuer, and so was his guift which he offered to curse the ••racl•tes. So in Acts 8. Simor M•gus is a giuer, but a cursed giuer:
In the 22. of Numb. Baala•e was a wicked giver, and so was his gift which he offered to curse the ••racl•tes. So in Acts 8. Simor M•gus is a giver, but a cursed giver:
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for he thought with Guiftes to buy the guiftes of Gods spirit.
for he Thought with Gifts to buy the Gifts of God's Spirit.
c-acp pns31 vvd p-acp n2 pc-acp vvi dt n2 pp-f npg1 n1.
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And such giuers were the Pha•isies, for they gaue thirtie pence to betray the Lord of lyfe:
And such givers were the Pha•isies, for they gave thirtie pence to betray the Lord of life:
cc d n2 vbdr dt n2, c-acp pns32 vvd crd n2 pc-acp vvi dt n1 pp-f n1:
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But as Iudas receiued the earnest penny of his perdition, so they betrayed their owne posteritie to endlesse miserie.
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 worde, the Diuell himselfe is a giuer, but a wicked giuer: for he offered Christ all the Worlde for an howers 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:
p-acp dt n1, dt n1 px31 vbz dt n1, cc-acp dt j n1: c-acp pns31 vvd np1 d dt n1 p-acp dt ng1 n1:
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as the Pope gaue all the New-found World to the Spaniards, because they should worshippe him.
as the Pope gave all the Newfound World to the Spanish, Because they should worship him.
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But Dauid telles vs, D•m•• est terra, How shall the Diuell giue the World to Christ, that can not giue himselfe an howers respite from torment:
But David tells us, D•m•• est terra, How shall the devil give the World to christ, that can not give himself an hours respite from torment:
p-acp np1 vvz pno12, np1 fw-la fw-la, q-crq vmb dt n1 vvb dt n1 p-acp np1, cst vmb xx vvi px31 dt ng1 n1 p-acp n1:
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his Thorne yeeldes no such Grapes, his Thi•tle beares no such Figges, howsoeuer like a bragging suitor he boastes of his riches:
his Thorn yields no such Grapes, his Thi•tle bears no such Figs, howsoever like a bragging suitor he boasts of his riches:
png31 n1 vvz dx d n2, po31 n1 vvz dx d n2, c-acp av-j dt j-vvg n1 pns31 vvz pp-f po31 n2:
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Though he promise an Angell of light, he payes with lyght Angels. and shall haue his portion with leawd 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.
cs pns31 vvb dt n1 pp-f n1, pns31 vvz p-acp vvi n2. cc vmb vhi po31 n1 p-acp j n2 p-acp n1 n1.
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But God as he made all thinges good, so doth he giue all thinges that are good.
But God as he made all things good, so does he give all things that Are good.
p-acp np1 c-acp pns31 vvd d n2 j, av vdz pns31 vvi d n2 cst vbr j.
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Iames sayth, Omne bonum est De• donum, Euery good guift, is Gods guift. James say, Omne bonum est De• Donum, Every good gift, is God's gift.
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In •eremic God sayes, There is not an Euill in the Cittie, which I haue not created:
In •eremic God Says, There is not an Evil in the city, which I have not created:
p-acp j-jn np1 vvz, a-acp vbz xx dt j-jn p-acp dt n1, r-crq pns11 vhb xx vvn:
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If God create Euill for a correction, much more doth he create Good for our comfort.
If God create Evil for a correction, much more does he create Good for our Comfort.
cs np1 vvb j-jn p-acp dt n1, d dc vdz pns31 vvi j p-acp po12 n1.
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He is like the good Father, that spendes 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 sweete thing, but she giues it her childe:
or the kind Mother, which no sooner hath a sweet thing, but she gives it her child:
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or the cunning Artificer, who cares not what cost he bestowes 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.
cc dt j-jn n1, r-crq vvz xx r-crq n1 pns31 vvz p-acp po31 n1, pc-acp vvi pn31 av-dc j.
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So God is affected towardes his creature:
So God is affected towards his creature:
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as he made all exceeding good, so he desires the good of all, especially Man, whom he made for the Glasse of his glory,
as he made all exceeding good, so he Desires the good of all, especially Man, whom he made for the Glass of his glory,
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and the Image of himselfe, to be his Sonne on earth, and his Heire in heauen:
and the Image of himself, to be his Son on earth, and his Heir in heaven:
cc dt n1 pp-f px31, pc-acp vbi po31 n1 p-acp n1, cc po31 n1 p-acp n1:
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and though heere Man is but Tennant at will, yet he sittes at an easie rent, the bare debt of Thankfulnes.
and though Here Man is but Tenant At will, yet he sits At an easy rend, the bore debt of Thankfulness.
cc cs av n1 vbz p-acp n1 p-acp n1, av pns31 vvz p-acp dt j n1, dt j n1 pp-f n1.
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The summe of this discourse is, seeing God is the giuer of all Good, we must looke for all good thinges at his handes:
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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and desire nothing that is good, farther then it is Gods Guift: For that which is Snatcht from others, is the Diuels bayte, not Gods blessing.
and desire nothing that is good, farther then it is God's Gift: For that which is Snatched from Others, is the Devils bait, not God's blessing.
cc vvb pix cst vbz j, av-jc cs pn31 vbz npg1 n1: p-acp d r-crq vbz vvd p-acp n2-jn, vbz dt ng1 n1, xx npg1 n1.
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The world is full of such snatching Nimrods, mightie hunters: for some hunt after Honour, some after Pleasure ▪ and some after Profite:
The world is full of such snatching Nimrods, mighty Hunters: for Some hunt After Honour, Some After Pleasure ▪ and Some After Profit:
dt n1 vbz j pp-f d vvg npg1, j n2: p-acp d n1 p-acp n1, d p-acp n1 ▪ cc d p-acp n1:
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And these thre Hunters haue almost hunted all Religion and Uertue out of our borders. But let them know that, Quaedam dat Deus misericorditer, quaedam sinit habere iratus:
And these Three Hunters have almost hunted all Religion and Virtue out of our borders. But let them know that, Quaedam that Deus Mercifully, quaedam sinit habere Angered:
cc d crd n2 vhb av vvn d n1 cc n1 av pp-f po12 n2. cc-acp vvb pno32 vvi cst, np1 cst fw-la n1, fw-la fw-la fw-la fw-la:
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Whatsoeuer comes by Oppression, Tyrannie, Bryberie, Simmonie, Vsurie, is not Gods guift, and therefore no good guift,
Whatsoever comes by Oppression, Tyranny, Bribery, Simony, Usury, is not God's gift, and 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 Transitorities of this lyfe, be vnto thee a Handsell of Heauen and an earnest penny of that Blisse, which the Worlde neuer dreames of.
so shall the Transitorities of this life, be unto thee a Handsel of Heaven and an earnest penny of that Bliss, which the World never dreams of.
av vmb dt n2 pp-f d n1, vbb p-acp pno21 dt n1 pp-f n1 cc dt j n1 pp-f d n1, r-crq dt n1 av-x n2 pp-f.
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CAPVT. 2. Of GODS Loue.CAPUT. 2. Of GOD'S Love.
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THus hauing brought thee to the Waters of Lyfe, namely, GOD the giuer, I will shew thee the Well-spring of all Blessings, his Loue to the World. &c. The perswading cause of this Guift, it's here layd 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, it's Here laid to be Love: God so loved.
av vhg vvn pno21 p-acp dt n2 pp-f n1, av, np1 dt n1, pns11 vmb vvi pno21 dt n1 pp-f d n2, po31 n1 p-acp dt n1. av dt vvg n1 pp-f d n1, pn31|vbz av vvn pc-acp vbi n1: np1 av vvd.
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Quid est A•or (sayth Aug.) nisi quaedam vita Du• aliqua copulans, vel copulare appetens, Amantem et amatum? What is Loue,
Quid est A•or (say Aug.) nisi quaedam vita Du• Any copulans, vel copulare appetens, Amantem et amatum? What is Love,
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but as it were one life in two hartes, one soule in two bodies ▪ the Fier which blesseth where it burneth, the Soa•her which no art can sunder, the Knot which no time can vntie, the Hand which deskantes sweet musicke on the hart stringes, 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 Soa•her which no art can sunder, the Knot which no time can untie, the Hand which deskantes sweet music on the heart strings, the Cause which made God become Man,
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and the Uertue which makes Man like vnto God: (I speake not of that hellish Fier which makes men slaues,
and 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 Saincts.) As Christ was annoynted with the oyle of gladnes aboue his fellowes,
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 Uertue is adorned with the crowne of Eternitie about all her fellowes:
so this Virtue is adorned with the crown of Eternity about all her Fellows:
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for Paul sayth, that Fayth bringes vs but to the Coffine, and Hope watcheth the Coarse till the R•surrection:
for Paul say, that Faith brings us but to the Coffin, and Hope watches the Coarse till the R•surrection:
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These two Uertues are confined with our lyfe, 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 dwelles 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 lyuing 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 qualitie so pretious, nor in quantitie so spacious by infinite degrees. God loues without cause, our loue is our duetie:
neither in quality so precious, nor in quantity so spacious by infinite Degrees. God loves without cause, our love is our duty:
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God loues vs his enemies, we loue him our friend: God loues without reward, our loue inherites heauen:
God loves us his enemies, we love him our friend: God loves without reward, our love inherits heaven:
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God loues vs first, our loue payes him backe his owne: Gods loue is feruent, our loue is luke-warme:
God loves us First, our love pays him back his own: God's love is fervent, our love is lukewarm:
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Gods loue is infinite, our loue is little, like our knowledge, and low of stature like Zacheus: Christ must dine in our house, his loue must shine in our hartes before we can reflect our borrowed beames, and loue him againe.
God's love is infinite, our love is little, like our knowledge, and low of stature like Zacchaeus: christ must dine in our house, his love must shine in our hearts before we can reflect our borrowed beams, and love him again.
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The excellencie of this Gods loue can neither be expressed by our tongue, nor impressed in our hartes:
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 comprehendeth 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 euen sicke 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 inde••nit, because his loue is infinite.
his description is inde••nit, Because his love is infinite.
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Eyther Gods loue is so deepe that Christ could not sound it, or our reason so shallow that we cannot se• it.
Either God's love is so deep that christ could not found it, or our reason so shallow that we cannot se• it.
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As the Painter that drew A game•non, sorrowing for the death of his daughter, ••ew not how to figure his griefe in his ••••,
As the Painter that drew A game•non, sorrowing for the death of his daughter, ••ew not how to figure his grief in his ••••,
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and therefore drew a •layl• ouer it, thinking it impossible the gazers idle eye ••••ld beholde what the fathers grieued hart could not hold:
and Therefore drew a •layl• over it, thinking it impossible the gazers idle eye ••••ld behold what the Father's grieved heart could not hold:
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so Christ leaues that to our admiration, which vnderstanding cannot attaine.
so christ leaves that to our admiration, which understanding cannot attain.
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A holy Father would faine •ym• at the dimensions of this Loue, saying, Dilexit tantus tantillos, He a God of infinite maiestie, loued vs men of infinite mis•ri•:
A holy Father would feign •ym• At the dimensions of this Love, saying, Dilexit Tantus Tantillos, He a God of infinite majesty, loved us men of infinite mis•ri•:
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but this is obscurum per obscurius, for we know neither quantus Deus, the greatnes of his Maiestie, nor yet quantu•i nos, our greeuous miserie.
but this is Obscure per obscurius, for we know neither quantus Deus, the greatness of his Majesty, nor yet quantu•i nos, our grievous misery.
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In a word, as we cannot see the Sunne but by his owne light, so we cannot learne this Loue, but by Gods owne wordes.
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 the Wise-men to Christ, and Christ alone must lead vs to his Loue. Now whereas he expresseth it with a Sic. So God loued the World. &c. a Father sayth:
The Star alone must led the Wise men to christ, and christ alone must led us to his Love. Now whereas he Expresses it with a Sic. So God loved the World. etc. a Father say:
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This Aduerbe Sic, contaynes in it all Aduerbes of Loue:
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 fer•ently. &c. And Ber. on the Cant. sayth, Deus ex se miserandi sumit mater•em, Gods owne nature is the motiue of his mercie ▪ Then he that can explaine Gods Nature, may expresse his Loue:
so fer•ently. etc. And Ber. on the Cant say, Deus ex se miserandi Sumit mater•em, God's own nature is the motive of his mercy ▪ Then he that can explain God's Nature, may express his Love:
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whereof to affirme the one is impious, and to performe the ot•••, impossible.
whereof to affirm the one is impious, and to perform the ot•••, impossible.
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This is that Loue (Christian Reader) which in the zeale of God I commende i• thine endles admiration:
This is that Love (Christian Reader) which in the zeal of God I commend i• thine endless admiration:
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this is the riches of his Grace, the chiefe of his Workes, the summe of his Word, the shadow of Himselfe, the perfection of his Glory.
this is the riches of his Grace, the chief of his Works, the sum of 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 labours, & beareth our losses, and teacheth our sorrow to smile. In a word, to this exceeding Loue, alone we owe our saluation:
This Cheereth our labours, & 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 Roome, that teacheth vs to erre both in the manner and matter of our Fayth:
Therefore damnable is the Doctrine of the Church of Room, that Teaches us to err both in the manner and matter of our Faith:
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First, in the manner they teach vs to doubt of our saluation. O iniurie intollerable, 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 free then guift, or who more faythfull 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, that he should lie ▪ or is his Arme shortened, that he can not saue ▪ God forbid.
and my unbelief thrust him from me ▪ Is the Truth like unto man, that he should lie ▪ or is his Arm shortened, that he can not save ▪ God forbid.
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This Guift is sealed with the blood of his Sonne, registred in the sight of heauen, witnessed by the holy Angels, passed with an oath to the World.
This Gift is sealed with the blood of his Son, registered in the sighed of heaven, witnessed by the holy Angels, passed with an oath to the World.
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O Incredulitie, the wit of fooles, how many Blessinges dost thou barre vs from ▪ Christ could not worke his Myracles, God can not shew his mercy, where this monster •urketh.
O Incredulity, the wit of Fools, how many Blessings dost thou bar us from ▪ christ could not work his Miracles, God can not show his mercy, where this monster •urketh.
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Againe, in the matter of our fayth they foyst in most dangerously a •••pe of their owne Leauen:
Again, in the matter of our faith they foist in most dangerously a •••pe of their own Leaven:
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for God requires a Wedding garme•t to couer sinne, they bring in a Menstruous cloth:
for God requires a Wedding garme•t to cover sin, they bring in a Menstruous cloth:
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he will haue vs builde on his Loue, they would haue vs iustified by our owne Labour:
he will have us build on his Love, they would have us justified by our own Labour:
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he will haue vs trust to his Mercie, they would haue •s trust in our Merites.
he will have us trust to his Mercy, they would have •s trust in our Merits.
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Pauls whole Epistle to the Romans shootes onely at this marke, to beate downe the pride of Man, who would faine be his owne sauiour, to depresse Nature, and extoll Grace:Paul's Whole Epistle to the Romans shoots only At this mark, to beat down the pride of Man, who would feign be his own Saviour, to depress Nature, and extol Grace:
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therefore in the end he addes this vpshot, So then we are saued not of Workes, but by Grace.
Therefore in the end he adds this upshot, So then we Are saved not of Works, but by Grace.
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And Augustine sayth, Gratia est nullo modo, quae non est gratuita omni modo, Grace is all Grace, or no Grace at all.
And Augustine say, Gratia est nullo modo, Quae non est gratuita omni modo, Grace is all Grace, or no Grace At all.
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Againe he sayth, Quisqui• tibi emunerat M•n•t• sua, quid tibi emunerat, nisi Munera tua? Againe, Uis excidere gratia? •acta merotatia.
Again he say, Quisqui• tibi emunerat M•n•t• sua, quid tibi emunerat, nisi Munera tua? Again, Uis excidere Gratia? •acta merotatia.
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Our very Fayth as it's a grace in vs, is beholding to Grace ▪ it s•ues a• it's a hand •o lay hold on Christ, not as it's a vertue and a worke:
Our very Faith as it's a grace in us, is beholding to Grace ▪ it s•ues a• it's a hand •o lay hold on christ, not as it's a virtue and a work:
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For all workes must humbly be cast at Christes feet• with Marie, and there meditate on his mercie:
For all works must humbly be cast At Christ's feet• with marry, and there meditate on his mercy:
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they must not be busie 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 you are worse then nothing.
this Love made you, when you were nothing: and this Love must save you, now you Are Worse then nothing.
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Let the Papistes cloath themselues in the rags of their owne Righteousnes, and the lewes trust to the•• Templum Domini, and the Heathen dragge of their painted Uertues; (which Augustine calles splendida peccata ) but let vs onely triumph in this Loue of God,
Let the Papists cloth themselves in the rags of their own Righteousness, and the lewes trust to the•• Templum Domini, and the Heathen drag of their painted Virtues; (which Augustine calls splendida Peccata) but let us only triumph in this Love of God,
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and esteeme it the strength of our ▪ saluation.
and esteem it the strength of our ▪ salvation.
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Thus hauing discouered the rech treasure of Gods Loue, let vs know our duty, that we may be accounted worthy to winne and to weare it.
Thus having discovered the rech 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. Aug. Lib. de Anima et Spiritu, seemes to studie for this dutie, saying:S. Aug. Lib. de Anima et Spiritu, seems to study for this duty, saying:
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Miser ego, quantum deberem diligere Deum meum qui me fecit cúm non er•m, redemit, cum per•eram, &c. O sinfull wretch, Miser ego, quantum deberem diligere God meum qui me fecit cúm non er•m, Redeemeth, cum per•eram, etc. O sinful wretch,
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how shall I requite the rare loue of God, who created me of nothing, and redeemed me being worse then nothing. &c. And after, hauing found this duetie out, he teacheth it to the World, Si non impendere, at rependere deb•mus,
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 deb•mus,
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If we will bestow no Loue vpon God, yet let vs repay his Loue, which he hath shewed first. If we will bestow no Love upon God, yet let us repay his Love, which he hath showed First.
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The World cryes shame vpon an vngratfull person.
The World cries shame upon an ungrateful person.
dt n1 vvz n1 p-acp dt j n1.
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If thou shouldest trauayle into a strange Countrey, and there fall into the handes of the •heeues,
If thou Shouldst travail into a strange Country, and there fallen into the hands of the •heeues,
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and in meere compassion of thy miserie, the King of that Countrey should set th•e free againe, giuing thee life and libertie, what would the World thinke? yea, what then wouldst thou esteeme of thy selfe,
and in mere compassion of thy misery, the King of that Country should Set th•e free again, giving thee life and 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,
cs pns21 vmd2 vvi j p-acp av j dt n1? pns12 vbr d n2 p-acp dt n1,
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and Passengers from earth to heauen:
and Passengers from earth to heaven:
cc n2 p-acp n1 p-acp n1:
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now in our Iourney we meete with the Worlde and the Diuell, and these robbe vs of all grace, these wound vs & 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 & leave us for dead:
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now God of his exceeding mercie findes vs out, and sendes his Sonne that good Sama•itane, to powre the oyle of Grace into our Woundes,
now God of his exceeding mercy finds us out, and sends his Son that good Sama•itane, to pour the oil of Grace into our Wounds,
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and to mount vs on the backe of his Merit, and so carry vs to the Inne of our rest, the ioyes of Heauen.
and to mount us on the back of his Merit, and so carry us to the Inn of our rest, the Joys of Heaven.
cc pc-acp vvi pno12 p-acp dt n1 pp-f po31 n1, cc av vvb pno12 p-acp dt n1 pp-f po12 n1, dt n2 pp-f n1.
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O Loue, beyonde all loue, how much thou art? O blessed God, teach vs the depth of thy Loue, that we may know the debt of our thankfulnesse.
O Love, beyond all love, how much thou art? 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 bankruptes, for we are not able to repay the interest of thy Loue. If we proffer our goodes,
Thine endless Blessing hath made us bankruptes, for we Are not able to repay the Interest of thy Love. If we proffer our goods,
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alas we receiued them of thee: if we offer our lyues, they are redeemed by thee:
alas we received them of thee: if we offer our lives, they Are redeemed by thee:
uh pns12 vvd pno32 pp-f pno21: cs pns12 vvb po12 n2, pns32 vbr vvn p-acp pno21:
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Surely this shalbe our thankes, the Remembraunce of thy Mercie:
Surely this shall our thanks, the Remembrance of thy Mercy:
av-j d vmb po12 n2, dt n1 pp-f po21 n1:
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And since thy blessed Sonne hath taught vs, That the louing of thee, is the keeping of thy Commandements, we 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 Worlde, the Flesh, and the Diuell,
as we have spent our time in the service of the World, the Flesh, and the devil,
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so will we spende the remnaunt of our dayes in the rebuke of sinne, and the recording of thy Loue. And since the Loue of so worthy a creature as man, is too costly a climent to ioyne earth to earth, we abandon all earthly desires,
so will we spend the remnant of our days in the rebuke of sin, and the recording of thy Love. And since the Love of so worthy a creature as man, is too costly a climent to join earth to earth, we abandon all earthly Desires,
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and freely giue the• our hartes, and be•roth our Loue to thine.
and freely give the• our hearts, and be•roth our Love to thine.
cc av-j vvi n1 po12 n2, cc av po12 n1 p-acp png21.
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Deare GOD, by the fire of thy spirit, draw vp our affections to thee, diuorce vs from the lyking 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:
cc vvb pno12 p-acp dt n1 pp-f po21 n1:
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Let vs light our Candle at thy Loue, and learne by thy endlesse mercy, neuer to ende our thankfulnesse, till death translate vs from this •ale of teares to mount-Sion, where our loue shall ioyne vs to thee eternally.
Let us Light our Candle At thy Love, and Learn by thy endless mercy, never to end our thankfulness, till death translate us from this •ale of tears to mount-Sion, where our love shall join us to thee eternally.
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CAPVT. 3. Of the Guift, CHRIST.CAPUT. 3. Of the Gift, CHRIST.
fw-la. crd pp-f dt n1, np1.
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NOw are we come to the Guift it selfe, the greatest that euer was, whether we respect the bountie of God, or the blessing of Man:
NOw Are we come to the Gift it self, the greatest that ever was, whither we respect the bounty of God, or the blessing of Man:
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for what could God giue greater then himsefe? or what could Man receiue better then his saluation ▪ He •••• giuen his onely begotten Sonne.
for what could God give greater then himself? or what could Man receive better then his salvation ▪ He •••• given his only begotten Son.
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This blesse• Guift is it that made Abraham reioyce, and the Angels sing, and Iohn Baptist daunce in his mothers bellie:
This blesse• 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 againe, if Grace would open her eyes,
this is able to make the World wax young again, if Grace would open her eyes,
d vbz j pc-acp vvi dt n1 vvb j av, cs n1 vmd vvi po31 n2,
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and Wisedome teach her to see 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.
cc n1 vvb pno31 pc-acp vvi po31 d n1, cc dt n2 pp-f d n1 vvn p-acp pno31.
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As the Saincts in heauen follow the Lambe where so euer he goeth, so all the Blessings of the Earth follow Christ th•• Guift, where so euer he goeth:
As the Saints in heaven follow the Lamb where so ever he Goes, so all the Blessings of the Earth follow christ th•• Gift, where so ever he Goes:
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for, Habenti dabitur, He that hath this guift, shall haue all other guiftes, yea, he shall haue the giu•r to:
for, Habenti dabitur, He that hath this gift, shall have all other Gifts, yea, he shall have the giu•r to:
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for Christ sayth, He that receiueth mee, receiueth him that sent mee. And Ambrose saith, Omnia habemu• in Christo, sia volu•r• •urari desider as Medicu• est: si f•bribus aestuas, sons est: si grauaris Iniquita•e, Iustitia est: si indiges a•xilio, virtus est: si mortem times, vita est: si tenebra• sugis, lux est: si Caelum desideras, via est:
for christ say, He that receiveth me, receiveth him that sent me. And Ambrose Says, Omnia habemu• in Christ, sia volu•r• •urari Desider as Medicu• est: si f•bribus aestuas, Sons est: si grauaris Iniquita•e, Iustitia est: si indiges a•xilio, virtus est: si mortem times, vita est: si tenebra• sugis, lux est: si Caelum desideras, via est:
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si Cibum quaeris, alimentum est. &c. (He hath giuen.) God did not lende his Sonne, nor sell him, but he gaue him to vs:si Food Quaeris, alimentum est. etc. (He hath given.) God did not lend his Son, nor fell him, but he gave him to us:
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Herein appeares the riches of his Mercie, and the greatnes of our pouertie:
Herein appears the riches of his Mercy, and the greatness of our poverty:
av vvz dt n2 pp-f po31 n1, cc dt n1 pp-f po12 n1:
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he did not sell him, we were not able to buy him, but he gaue him: which shewes vs to be Beggers & Bankrupts,
he did not fell him, we were not able to buy him, but he gave him: which shows us to be Beggars & bankrupts,
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and that God must for pittie giue vs a Sauiour franke and free, when we had neither meanes to deserue him, nor grace to desire him.
and that God must for pity give us a Saviour frank and free, when we had neither means to deserve him, nor grace to desire him.
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(His onely begotten Sonne.) He gaue vs not an Angel, nor a Seruant,(His only begotten Son.) He gave us not an Angel, nor a Servant,
(po31 j vvn n1.) pns31 vvd pno12 xx dt n1, ccx dt n1,
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nor a Creature, but his Sonne. The name of a Sonne is musicke in the eare of a Father:
nor a Creature, but his Son. The name of a Son is music in the ear of a Father:
ccx dt n1, cc-acp po31 n1. dt n1 pp-f dt n1 vbz n1 p-acp dt n1 pp-f dt n1:
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and the life of a Child is more precious in yt Parents eye, then their owne safetie:
and the life of a Child is more precious in that Parents eye, then their own safety:
cc dt n1 pp-f dt n1 vbz av-dc j p-acp pn31 n2 n1, cs po32 d n1:
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Many Parents to saue their Sonnes life, haue willingly spilt their owne:
Many Parents to save their Sons life, have willingly spilled their own:
d n2 pc-acp vvi po32 ng1 n1, vhb av-j vvn po32 d:
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examples hereof we haue in prophane, & sacred Scriptures, we will take a handful from a heape.
Examples hereof we have in profane, & sacred Scriptures, we will take a handful from a heap.
n2 av pns12 vhb p-acp j, cc j n2, pns12 vmb vvi dt n1 p-acp dt n1.
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In Gene. 37. whē 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 Gene. 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 hart bled at his eyes, for the supposed slaughter of Ioseph: his affection to his sonne was too hot to admit the cold comfort 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 to••e in pe••es, and in my sonne my selfe was torne:Ioseph my son, is surely to••e in pe••es, and in my son my self was torn:
np1 po11 n1, vbz av-j vvn p-acp n2, cc p-acp po11 n1 po11 n1 vbds vvn:
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the claw of that Beast hath r•ut my bleeding hart, and his crueltie hath killed two in one.
the claw of that Beast hath r•ut my bleeding heart, and his cruelty hath killed two in one.
dt n1 pp-f d n1 vhz vvn po11 j-vvg n1, cc po31 n1 vhz vvn crd p-acp crd.
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O my sonne, my lyfe 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:
sy po11 n1, po11 n1 vbds vvn p-acp po21 n2, r-crq av vbz vvn p-acp po21 n1:
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I made thee a Ceate of many coloures, to shew that thou wast y• Rainebow pledge of my peace:
I made thee a Ceate of many colours, to show that thou wast y• Rainbow pledge of my peace:
pns11 vvd pno21 dt n1 pp-f d n2, pc-acp vvi cst pns21 vbd2s n1 n1 n1 pp-f po11 n1:
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but loe the beautie of my Rainebow is rent, and in stead thereof this bloody Meteor appeares, shewing the death of my ioy, the deuowring 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, the devouring of my son.
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The earth is made to coue• the roote, not to containe the branch:
The earth is made to coue• the root, not to contain the branch:
dt n1 vbz vvn p-acp n1 dt n1, xx pc-acp vvi dt n1:
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I am the wither•d roote my Sonne, and thou the branch, whom vntimely death •ath •ropt.
I am the wither•d root my Son, and thou the branch, whom untimely death •ath •ropt.
pns11 vbm dt j n1 po11 n1, cc pns21 dt n1, ro-crq j n1 vhz vvn.
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Why should the •r•ue b• d••k• with gr••ne boughes, that was made for gray hayres: Yf Children prede•case their Parentes, we are their •f•pring, and t••r none of ou•s.
Why should the •r•ue b• d••k• with gr••ne boughs, that was made for grey hairs: If Children prede•case their Parents, we Are their •f•pring, and t••r none of ou•s.
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Well since Comfort •ill not be my guest, •ri•f• shall ••• C••p•nion ▪ and seeing •• sonne forsake• ••• in my lyfe, I will ••••tak•• •• in my death,
Well since Comfort •ill not be my guest, •ri•f• shall ••• C••p•nion ▪ and seeing •• son forsake• ••• in my life, I will ••••tak•• •• in my death,
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for nothing but So•••• shall bring my gray-head to the •rau•. T••s a good Father mourned for a gracio•s Sonne:
for nothing but So•••• shall bring my Grayhead to the •rau•. T••s a good Father mourned for a gracio•s Son:
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But will you heare a louing Parents mo•ne for a leawd Child? In the 2 Sam. 18. when God purposed to chastise Dauid, he made the Sonne to whippe the father ▪ for Abshalom, that by name should haue bin his fathers ioy, by nature proo•d a pa•ricide,
But will you hear a loving Parents mo•ne for a lewd Child? In the 2 Sam. 18. when God purposed to chastise David, he made the Son to whip the father ▪ for Absalom, that by name should have been his Father's joy, by nature proo•d a pa•ricide,
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and sought to depose his owne syre:
and sought to depose his own sire:
cc vvd pc-acp vvi po31 d n1:
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but God hauing sufficiently humbled Dauid his child, threw the rodde in the fire, and brought a iudgment vpon Abshalom, 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:
cc-acp np1 vhg av-j vvn np1 po31 n1, vvd dt n1 p-acp dt n1, cc vvd dt n1 p-acp np1, r-crq vvd pno31 po31 n1:
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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 farre from reioycing in Abshalom• death, that it almost cost him his owne 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 Abshalom• death, that it almost cost him his own life.
a-acp, np1 vbg vvn p-acp dt j n1 pp-f dt n1, av-dc cs dt j n1 pp-f po31 n1, vbds av av-j p-acp vvg p-acp np1 n1, cst pn31 av vvd pno31 po31 d n1.
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O Abshalom my sonne (quoth he) would God I had dyed for thee; o Abshalom my sonne, my sonne: Oh Absalom my son (quoth he) would God I had died for thee; oh Absalom my son, my son:
uh np1 po11 n1 (vvd pns31) vmd np1 pns11 vhd vvn p-acp pno21; uh np1 po11 n1, po11 n1:
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But God heere is neither like Iacob lam•nting a good sonne, nor Dauid beway•ing a wicked child:
But God Here is neither like Iacob lam•nting a good son, nor David beway•ing a wicked child:
p-acp np1 av vbz dx j np1 vvg dt j n1, ccx np1 vvg dt j n1:
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he resembles good Abraham, who willingly sacrificed his sonne ••aake.
he resembles good Abraham, who willingly sacrificed his son ••aake.
pns31 vvz j np1, r-crq av-j vvd po31 n1 vvi.
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This was much to giue a Sonne yet as if this were not enough to expresse God loue, the holy Ghost addeth his onely begotten Sonne, he gaue not an adopted Sonne,
This was much to give a Son yet as if this were not enough to express God love, the holy Ghost adds his only begotten Son, he gave not an adopted Son,
d vbds av-d p-acp vvb dt n1 av c-acp cs d vbdr xx av-d pc-acp vvi np1 n1, dt j n1 vvz po31 av-j vvn n1, pns31 vvd xx dt j-vvn n1,
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as Abraham offred a Ramme in stead of Isaac. But his owne Sonne: And herein appeares his perfect Iustice, a blessed president to al 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.
c-acp np1 vvd dt n1 p-acp n1 pp-f np1. p-acp po31 d n1: cc av vvz po31 j n1, dt j-vvn n1 p-acp d n2-j.
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In all Gods actions this vertue swayes: though his mercy be about all his workes, yet Mercy and Iustice must kisse togither.
In all God's actions this virtue sways: though his mercy be about all his works, yet Mercy and justice must kiss together.
p-acp d ng1 n2 d n1 vvz: cs po31 n1 vbb p-acp d po31 n2, av n1 cc n1 vmb vvi av.
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The dearest droppe of Christes blood must be shed, before Gods Iustice be left vnsatisfied. Nay this was not enough to satisfie Gods Mercie, his Loue mountes a degree higher, and further it cannot ascende.
The dearest drop of Christ's blood must be shed, before God's justice be left unsatisfied. Nay this was not enough to satisfy God's Mercy, his Love mounts a degree higher, and further it cannot ascend.
dt js-jn n1 pp-f npg1 n1 vmb vbi vvn, p-acp ng1 n1 vbi vvn j-vvn-u. uh d vbds xx av-d pc-acp vvi npg1 n1, po31 vvb n2 dt n1 av-jc, cc av-jc pn31 vmbx vvi.
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He gaue his onely begotten Sonne. He gave his only begotten Son.
pns31 vvd po31 j vvn n1.
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When the world could not yeelde the price of our Redemption, he searched his owne boosome for a Sauiour,
When the world could not yield the price of our Redemption, he searched his own bosom for a Saviour,
c-crq dt n1 vmd xx vvi dt n1 pp-f po12 n1, pns31 vvd po31 d n1 p-acp dt n1,
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and gaue vs his onely Sonne. If God had many Sonnes his mercy had been meaner,
and gave us his only Son. If God had many Sons his mercy had been meaner,
cc vvd pno12 po31 j n1. cs np1 vhd d n2 po31 n1 vhd vbn jc,
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and his Loue had seemed lesse, but he gaue vs not one Sonne of manie,
and his Love had seemed less, but he gave us not one Son of many,
cc po31 n1 vhd vvd av-dc, cc-acp pns31 vvd pno12 xx crd n1 pp-f d,
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but one and all, his onely Sonne: for whose sake he spared not his Angels, his delight, his boosome friend, the Image of himselfe,
but one and all, his only Son: for whose sake he spared not his Angels, his delight, his bosom friend, the Image of himself,
cc-acp crd cc d, po31 j n1: p-acp rg-crq n1 pns31 vvd xx po31 n2, po31 n1, po31 n1 n1, dt n1 pp-f px31,
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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!
p-acp dt n1 pp-f dt n1. uh n1 p-acp d n1, c-crq d pns21 vb2r!
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A holy Father in admiration of this Loue cryes out, Quàm Diues •s in mis•r•cordia, quàm magnificus in iusticia, quàm munificus in gratia, Domine Deus noster!
A holy Father in admiration of this Love cries out, Quàm Diues •s in mis•r•cordia, quàm Magnificus in Justice, quàm munificus in Gratia, Domine Deus Noster!
dt j n1 p-acp n1 pp-f d n1 vvz av, fw-la fw-la fw-la p-acp fw-la, fw-la fw-la p-acp n1, fw-la fw-la p-acp fw-la, fw-la fw-la fw-la!
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Againe, Passiotua Domine, Iesu, vltimum est refugium, singulare remedium:
Again, Passiotua Domine, Iesu, vltimum est refugium, singular remedium:
av, np1 fw-la, np1, fw-la fw-la fw-la, j fw-la:
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deficiente sapientia, Iustitia non sufficiente, sanct•tatis succumbentibus meruis illa succu•r••, 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 vnspeakable Guift Christ, is two folde:Deficiente sapientia, Iustitia non sufficient, sanct•tatis succumbentibus meruis illa succu•r••, 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 two fold:
j fw-la, fw-la fw-fr j, fw-la fw-la fw-la fw-la n1, fw-la fw-la fw-la fw-la fw-la, fw-fr n1, fw-la fw-la fw-la, fw-la fw-la fw-la. av dt n1 cst pns12 vmb vvi p-acp dt n1 pp-f d j n1 np1, vbz crd n1:
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First, we are taught to returne our Loue againe, as Aug. sayes, Sinon amare, saltem redamare debemus:
First, we Are taught to return our Love again, as Aug. Says, Sinon amare, Saltem redamare debemus:
ord, pns12 vbr vvn pc-acp vvi po12 vvb av, c-acp np1 vvz, np1 fw-la, fw-la fw-mi fw-la:
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As God hath giuen vs his onely Sonne, so we must shew our reciprocall Loue to God,
As God hath given us his only Son, so we must show our reciprocal Love to God,
p-acp np1 vhz vvn pno12 po31 av-j n1, av pns12 vmb vvi po12 j n1 p-acp np1,
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and for his Sonne, giue him our selues: as he hath giuen vs wealth, we must bestow our wealth on him againe:
and for his Son, give him our selves: as he hath given us wealth, we must bestow our wealth on him again:
cc p-acp po31 n1, vvb pno31 po12 n2: c-acp pns31 vhz vvn pno12 n1, pns12 vmb vvi po12 n1 p-acp pno31 av:
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as he hath giuen vs libertie, honour, children, long life, knowledge, wisedome, courage, &c. these must all waight on him,
as he hath given us liberty, honour, children, long life, knowledge, Wisdom, courage, etc. these must all weight on him,
c-acp pns31 vhz vvn pno12 n1, n1, n2, j n1, n1, n1, n1, av d vmb d n1 p-acp pno31,
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and doe him honour and seruice: Thus we must giue him Loue for Loue, againe. Second vse of Gods vnspeakabe Bountie, is to teach vs to loue our Brethren.
and do him honour and service: Thus we must give him Love for Love, again. Second use of God's vnspeakabe Bounty, is to teach us to love our Brothers.
cc vdb pno31 n1 cc n1: av pns12 vmb vvi pno31 n1 p-acp n1, av. ord n1 pp-f npg1 n1 n1, vbz pc-acp vvi pno12 pc-acp vvi po12 n2.
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Christ teacheth vs this lesson for his Loue, saying: I haue giuen you an example how to loue one an other. christ Teaches us this Lesson for his Love, saying: I have given you an Exampl how to love one an other.
np1 vvz pno12 d n1 p-acp po31 n1, n-vvg: pns11 vhb vvn pn22 dt n1 c-crq pc-acp vvi pi dt n-jn.
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Brethren must be vnited in the bonde of mutuall Loue, like S••us the 〈 ◊ 〉 Fagot:
Brothers must be united in the bond of mutual Love, like S••us the 〈 ◊ 〉 Faggot:
n2 vmb vbi vvn p-acp dt n1 pp-f j n1, av-j j dt 〈 sy 〉 n1:
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for the vnitie of Brothers is, ••ce qua• 〈 ◊ 〉, exceeding ioy to all the Saints.
for the unity of Brother's is, ••ce qua• 〈 ◊ 〉, exceeding joy to all the Saints.
c-acp dt n1 pp-f n2 vbz, vvb n1 〈 sy 〉, vvg n1 p-acp d dt n2.
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But alas, let vs see what Louers and what Giuer, our wicked age doth afford? When I studie vpon this Dueue, I finde foure sortes of Giuers: the first,
But alas, let us see what Lovers and what Giver, our wicked age does afford? When I study upon this Dueue, I find foure sorts of Givers: the First,
p-acp uh, vvb pno12 vvi r-crq ng1 cc r-crq n1, po12 j n1 vdz vvi? c-crq pns11 vvi p-acp d vvb, pns11 vvb crd n2 pp-f n2: dt ord,
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and the worst sort, haue the Hand to giue, but not the Hart to graunt:
and the worst sort, have the Hand to give, but not the Heart to grant:
cc dt js n1, vhb dt n1 pc-acp vvi, cc-acp xx dt n1 pc-acp vvi:
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of whom I may say as Christ sayd, better this Hand were cut off and 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 and they were as poor as Irus, then with their rusting Riches to be cast into Hell.
pp-f ro-crq pns11 vmb vvi p-acp np1 vvd, jc d n1 vbdr vvn a-acp cc pns32 vbdr a-acp j c-acp np1, av p-acp po32 vvg n2 pc-acp vbi vvn p-acp n1.
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These are the Mammonistes of our age, whose Soule lyes creasured with their rusting Peuce:
These Are the Mammonists of our age, whose Soul lies creasured with their rusting Peuce:
d vbr dt n2 pp-f po12 n1, rg-crq n1 vvz vvn p-acp po32 vvg np1:
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who are more vnuiercitull then the Deuill, for he would haue Christ turne Stones into Bread,
who Are more vnuiercitull then the devil, for he would have christ turn Stones into Bred,
r-crq vbr av-dc j cs dt n1, c-acp pns31 vmd vhi np1 vvb n2 p-acp n1,
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but these men •urde Bread into Stones, ••en the Bread of the poore into Stonewalles, or els spend it on their accursed Lustes, forgetting Mercie: therfore damnation attendes them.
but these men •urde Bred into Stones, ••en the Bred of the poor into Stonewalles, or Else spend it on their accursed Lusts, forgetting Mercy: Therefore damnation attends them.
cc-acp d n2 vvb n1 p-acp n2, av dt n1 pp-f dt j p-acp n2, cc av vvb pn31 p-acp po32 j-vvn n2, vvg n1: av n1 vvz pno32.
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The second sort haue the Hart, but not the Hand:
The second sort have the Heart, but not the Hand:
dt ord n1 vhb dt n1, cc-acp xx dt n1:
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whose Myte God acceptes aboue all the Mynes of the Wealthie, and takes their Loue for their larges.
whose Myte God accepts above all the Mines of the Wealthy, and Takes their Love for their largess.
rg-crq n1 np1 vvz p-acp d dt n2 pp-f dt j, cc vvz po32 n1 p-acp po32 n1.
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The third sort are such as haue neither Hart nor Hand in this duetie: and these are poore men euery way:
The third sort Are such as have neither Heart nor Hand in this duty: and these Are poor men every Way:
dt ord n1 vbr d c-acp vhb dx n1 ccx n1 p-acp d n1: cc d vbr j n2 d n1:
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for he that can bring foorth neither good Worke nor good Will, is a dead member in Christes body, and shall be cut off.
for he that can bring forth neither good Work nor good Will, is a dead member in Christ's body, and shall be Cut off.
c-acp pns31 cst vmb vvi av dx j n1 ccx j n1, vbz dt j n1 p-acp npg1 n1, cc vmb vbi vvn a-acp.
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The fourth sort, haue both Hand and Hart;
The fourth sort, have both Hand and Heart;
dt ord n1, vhb d n1 cc n1;
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and these are they that walke in ••oth••ly Loue, these walke worthy of th•s 〈 … 〉 Christ and shall haue their deeds of mercy 〈 … 〉 that sweete •••uest So•• ▪ 〈 … 〉: for I was hungry and you gaue me meate &c. FINIS.
and these Are they that walk in ••oth••ly Love, these walk worthy of th•s 〈 … 〉 christ and shall have their Deeds of mercy 〈 … 〉 that sweet •••uest So•• ▪ 〈 … 〉: for I was hungry and you gave me meat etc. FINIS.
cc d vbr pns32 cst vvb p-acp j n1, d n1 j pp-f j 〈 … 〉 np1 cc vmb vhi po32 n2 pp-f n1 〈 … 〉 cst j n1 np1 ▪ 〈 … 〉: c-acp pns11 vbds j cc pn22 vvd pno11 n1 av fw-la.
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