Gods new-yeeres gift sent vnto England, or, The summe of the Gospell. The first part contayned in these wordes, God so loued the world ... Iohn 3.16 / written by Samuel Nicholson ...

Gods New-yeeres gift , sent vnto England : Or , The summe of the Gospell , contayned in these words : GOD so loued the world , that he hath giuen his onely begotten Sonne , that whosoeuer beleeueth in him , should not perish , but should haue life euerlasting , Iohn 3.16 .

HE that writes himselfe , Alpha & Omega : the first and the last , signified thereby , that he is not onely the eternall Word , but also , the beginning , middle , and end of the written word , yea , the scope of al the Scriptures . Search the Scriptures ( sayth Christ : ) for it is they that witnesse of me . Euery line in them cryes out like Iohn Baptist , Behold the Lambe of God . The Scriptures are a Circle , and Christ the Center , wherein all their prophecies méete . They are like the Image of Ianus , which looked forward & backward . So the old Testament beheld Christ to comes as Abraham saw his day , and reioyced . The new sées him already come , as saith good father Simeon , For mine eyes haue seene thy saluation .

And as Christ is the contents of the scripture : so the whole scripture séemes to be contained in this verse of my text . As all Iosephs brethren were feasted with variety , but Beniamins messe excéeded them all : so al scripture is profitable ; but this most precious : all scripture is tryed gold ; but this is orient pearle : so that heere the Euangelist séemes to propound all the word in a word . If thy memory be short , here is a lesson as short as sweet : so that it is doubtful , whether the quantity of the words , or their quality and worth , be more admirable .

These words are like precious Iewels , containing great riches in a little roome . Before we vnlock the casket wherein this treasure is contained , let vs looke back to the happy occasion the cast this wealth on our shores .

The occasion of this comfortable scripture , was a conflict betwéene Verity and Vanity , light and darknesse , Christ and Nicodemus : for our Sauiour being that summum bonum , that loues to communicate his goodnesse with his creature ; that Light that would lighten euery man that comes into the world ; that Sunne that makes all things increase & multiply ; the Physicion that séekes out them that are sicke ; the Shepheard sent to the lost shéepe of Israel : his meate & drinke was , to infuse grace into men , and reduce soules vnto God . When did he eate , but he brake the bread of Life ? When did he drinke , but he opened the fountaynes of Grace ? When did he walk , but he taught the wayes of GOD ? When did he rest , but he preached an euerlasting Sabboth , and happy Iubilee to the penitent ? Witnesse so many Iourneyes , so many Sermone , so many Miracles : and witnesse this present conserence with Nicodemus .

This Nicodemus being a better Lawper than a Gospeller , one the with Paul was brought vp at Gamaliels feet , but neuer sate al Christs féete with Marie , seeking for light in darkenesse , comes vnto Christ by night .

What might induce this great Doctour to come vnto Christ , is as full of supposes , as far from certaynty . Some thinke , Nicodemus came to tempt Christ , and therefore cunningly extols him , as the Wrestler lifts vp his aduersary , that hee may cast him downe : Or as the Hyaena , who counterfayting a mans voyce , seekes to destroy him . Some thinke it was a sinister influence of 〈◊〉 glory , that drewe this fantasticke to Christ , as the Athenians into their exchange , only to heare newes . Some thinke Derision came to catch our Sauiour in a trap , that so rash iudgement might condemne him . Others presume , that being affected with Christes doctrine , hee came to gratulate our Sauiour , as the best sort of our bad hearers , turne their owne profiting , into the praise of the teacher . But I thinke , this luke-warme louer comming so by night , was more afraid of the world , then affected with the Word , which he so praised : for Verus admirator virtutis , non borret Aristidis exilium , non Socratis condemnationem . &c. Howsoeuer , this Spider comming to suck poyson from Christs wholesome doctrine , was at the length catcht in his owne net : for this plausible Doctor , as if he had the Art of flattery , tips his insinuating tongue with a triple praise , whose Syrē-voyce , aboue aboue al pernicious swéets in the world , tickles the very heart-strings of man : therefore S. Ierome cries out , Happy is that soule , which is neither subiect to flatteries nor flatterings . And in Epist. ad Greg he saies , Nos ad patriam festinantes , mortiferos Syrenaris cantus surda aure transire debemus . And Alanus saith , Quid ergo Adulationis vnctio , nisi domerum emunctio ? quid commendationis allusio , 〈◊〉 Prelatorum delusio ? What is the oyle of Flattery , but the foyle of families ? what the poyson of praise , but the infection of Prelates ? But our Sauiour being thus assaulted by this Syren , shewes himselfe like the Psylli in Affrick , or the Marsij in Italy ; who are not only themselues safe from all venemous serpents , but haue alse power to suck the poyson from others infected . So Christ , who knew , that Laudari a laudato , was vera laus , would not applaud his vaine praise : for our Sauiour hauing got the substance , scorned the shadow ; hauing in perfect action the possession of all vertues , refused the imperfect affection of vaine glory . Therefore Nicodemus was a foole , to buckle the light bladder of idle praise on his back , which was ordaind to beare the Crosse of humility : he that loues vertue for praise , his mind is mercenary . We neuer read , that Christ euer admitted in him selfe this poyson of humane praise , though she often offred him her painted garland to adorne his vertues : whose perfection gaue a tongue of prayses to his very foes ; and out of the mouth of enuy , haue haled his commendations : but finding in this blind Doctor , fit matter for his mercy to worke vpon , like a 〈◊〉 Musician , he casts not away this iarring Iustrument ; but after the correction of his folly , giues him instruction in the fayth : as the Physicion first lets out the hurtfull blood , and then ministreth wholesome sood . For though the Bull be offended with red , and the best sometimes are not mended with roughnesse : yet Christ knew , a sharpe rebuke was a soueraigne remedy for Nicodemus . A child will easily grow with cherishing : but an old trée transplanted , will hardly prosper without pruning . Hony is stréet , yet it is sharp where it findes a sore . Though the budding Rose perish with a mans breath , yet the Camomile must be trod on , to make it grow . He that is stung of the Aspe , must haue the infected member cut off . The Ape killeth her young ones with too much cherishing : and the Iuie choketh her supporter with too much imbracing . If Apelles should sée his Venus blemished , or Protogenes his Hialysus broken , surely the one would turne away his eyes , and the other throw away his Pensill . Then , shall we not allow Christ to be sory , séeing his owne Image so defaced through ignorance , & 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 : 〈◊〉 though he knittes his brow , he knittes in it a blessing : as the father holds an Apple in one hand , and a rodde in the other . But let vs first heare how Christ shakes his rodde at Nicodemus , roundly rebuking him for his blindnesse in a chiefe poynt of Religion , the mystery of Regeneration .

O Nicodemus , art thou a Doctour in Israel , and knowest not these things ? Art thou a Teacher in Christs schoole , and hast not yet learned Christs-Crosse ? How art thou accounted a wise man in Israel , being a foole in Religion ? There is no Wisedome but the Trueth , in qua tenetur & cernitur summum bonum . 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 , since hee was but King of their bodies , but thou art a corrector of soules . How canst thou teach men to shun the second death , which art so ignorant of the second birth ? A teacher should be Organon veritatis , the right hand of Truth , to minister to euery one , their food in due season . Thou art an ouerséer in Israel , & art shamefully ouerséene thy selfe . Now age hath snown down Winter on thy head , those haires , which should be Heraulds of wisdom , shew thée to be twice a child . I would haue thée as a new borne babe , & thou art a babe , not knowing newe birth . I would haue my Disciples to shine as lights , but thou art a counterfeit Diamond , made precious by the foyle of Moyses chaire , where thou art falsely set . O Nicodemus , he must néeds be the deuils Doctor , that was neuer yet Gods Disciple . I appeale to thy selfe , Is not a small blemish in the face , more vgly then a great blot in the rest of the body ? He that combes himself , where should he looke but in a glasse ? And he that corrects himselfe , on whom should he looke but on his elders ? Though the Moone be dark , it shewes no great danger : but when the Sun is eclipsed , it signifieth death . If the blinde lead the blinde , how can they but fall ? Where the ship-master sléepeth , who feares not sinking ? And where the shepheard watcheth not , the shéep go round to the shambles . Thou being a Doctor in Israel , thy lippes should preserue knowledge , & thy life should be the Lay-mans booke . If thy salt be vnsanory , how wilt thou season the simple ? If thy rule be crooked , how canst thou eyther direct the weak , or correct the wicked ? Finally , if thy light be darknesse , how great is that darknesse it selfe ? Thou resemblest the heard Empetron , which the néerer it growes to the sea , the lesse salt it is : so thou , being a teacher in Israel , art a stranger in Israel . But why doe I reproue thy folly , and not rehearse thy fault ? Doest thou not know , Ad veram sapientiam peruenire non possunt , qui falsae suae sapientiae fiducia desipiunt . They shall neuer attaine heauenly wisdome , which hunt after it with humane wit . The Hart brags in vaine of his branched hornes , because he wants courage : and in vaine doest thou vaunt of Templum Domini , because thou wantst knowledge . They which would see perfectly , winke on one eye . So , if thou wilt see the mysteries of God , thou must shut the eye of naturall reason . But no maruell thou art so dull : for as Cyclops exoculatus , manus quoque ver sum porrigebat nullo certo scopo : so thy eye of faith being out , thy blinde reason gropes in the dark , being too shallow a Pilote to guide thée into the mistery of Regeneration . I commend thee for thy skill in the lawe , but condemne thee for thy blindnesse in the Gospel . The seaman that escapes all syrtes and shelues , yet in the sight of the Hauen suffers ship wrack , is counted no lesse foolish , then vnfortunate : and thou passing all the Labyrinthes of humane learning , yet comming short of the knowledge of New birth , art to be pittied for thy fortune , & derided for thy folly . Thou knowest I neuer alowed him that had all maner of knowledge , yet had not the meane of knowing . He that seekes knowledge , must note three things , Quo ordine , quo studio , quo fine quaeque nosseoporteat . The order of knowledge is to know that first , which brings soonest to the way of saluation : the desire in knowledge must be to loue that knowledge chiefly , which most enforceth vs to loue : and the end of our knowledge , is not to win the praise of thy selfe , but to worke the profit of others . 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 liking : & that which should haue bene the end of thy knowledge , is the beginning of thy shame . Qui Episcopatum desiderat , bonum opus desider at . It seemes thou desirest bonum , not opus ; the worship , not the work : the goods of the fleece , not the good of the flock : else wouldst thou not be ignorant in the very rudiments of Religion , & foolishly build without a foundation . Thy comming to me , shewes in part thy loue ; yet thy comming in the night sayes thy loue is but little : but I know , the flame when it kindleth , is mixed with smoke : and so is thy little knowledge with the smoke of ignorance : yet I will not quench this smoking flaxe , nor break this brused reed : though thou camest to me without busines , thou shalt not depart without a blessing . As Abraham sent his seruant with gifts in his hand , so I wil send thée hence with grace in thy heart : & for thy 3. idle prayses , I will repay thée 3. endles profits : heare therefore the nature of Faith , the depth of Gods loue , & the mystery of Regeneration .

Thus did our Sauior shake vp this foolish shadow of a Prophet , this idle eccho of his prayses , this empty vessell contayning nothing but the bare name of a Doctor in Israel : whose example if we moralize , it teacheth vs , That ( in Gods matters ) the greatest Clarks are not the wisest men . Philosophers haue great wittes , but they are enemies to Grace . and the world hath her wisdome , but it is enmity with God . Learning is a Load-starre , & the knowledge of tongues is the key of truth : but if prophane learning turne Lucifer , and think to vsurpe Moses chaire , shee must be thrust ( with the Parret ) out of Iupiters Parliament . If Ismael mocke Isaac , though he be the sonne of Abraham , he must be bauished : And if Learning marre Religion , though it be the gift of God , it must be abandoned . The Starres giue some light , but the Moone must be mistris of the night . As the poore Israelites borrowed of the Egyptians all their iewels , but to adorne themselues : so we must borrow from profane Arts all their ornaments , & with their spoyles adorne the Temple of God . So doing , Learning & Religion , like two twinnes , will liue and loue together . And thus much touching the occasion of these words .

Hauing found out the Hiue , let vs search for the hony , contayned in this heauenly verse : 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 words contayne a Déede of gist : which , for our better light , I branch into these sixe parts . First , the giuer , GOD . Second , the cause mouing him to this excéeding hounty , which is héere sayd to bée Loue . Third , the gift : his onely begotten Sonne . Fourth , the party to whom this Legacie or gift is bequeathed : the World . Fifth , the fruite following this Gift , which is two-fold : first , a ransome , in these words , should not perish : Secondly , a reward , in these words , should haue life euerlasting . Sixth , the hand where with we receyue this Gift , ( namely Fayth ) whosoeuer beleeueth in him .

CHAP. I. Of GOD , the giuer .

FIrst , The giuer , GOD . The wealth of a Gift appeares in the worth of the giuer : and if the giuer be base , the Gift is contemned : but if the giuer be gracious in our heart , the Gift is as precious in our eye . While our ships ride in our harbours , We regard them not : but when they returne from the farthest Ocean , we looke for great riches . If a Messenger come to vs from a meane person , we giue him meane entertaynement : but if a Prince send his worst seruant vnto vs , we giue him princely regard . Well , God is richer then the Ocean , his bosome is full of blessings : God is greater then a Prince , his kingdom is euerlasting : And as his thoughts are not as mans thoughts , so his Gifts are not as mans gifts : for as he giues without merit , so he giues without measure : he is excellent in all his works . If he loue , it 's without repentance : if he hate , his anger endures foreuer : if he giue , he powres down his blessings : if he take , non habenti , etiam quod habet , auferetur , he takes away al : He loues a cheareful giuer , & shal we thinke him a fearfull giuer ? A poore man on a time begging a groate of a King , the King snipt him with this answere , Non est Regium . If an earthly Prince thus stood on his gift , shall not the heauenly King regard what hee giueth ? Christ telieth vs , that Beatius est dare , quàm accipere : it's a part of his Fathers blessednesse to giue . And S. Augustine saies , Beneficium est beneuola actio tribuens , captansque gaudium tribuendo , A benefit or gift , is a worke of good will , that pleasures as much in the giuing , as the receyuer doth in the gift . So then , if Gods gift bee a worke of good will towards man , wee may measure out his bene ficence by his beneuolence , his worke by his wil , and his gift by the ioy that hee taketh in giuing . When Gods loue intends a largesse , the gift must needs be great . The lower the vale , the more raine it receyueth : and the vnworthyer man is , the greater Gods loue is , and the richer his gift , In a word , the excellency of this gift appeares in the excellency of the giuer , whose perfection is such , as onely silence must shew it , while cencept and reason lie in a traunce through endlesse admiration . A Philosopher being commaunded to tell the King what God was , he asked a dayes respit : and when the day was done , and the King expected his promise , he asked two dayes : which being ended , he asked foure daies , and after , eight . The King admiring his slacknesse , demaunded why he so abiourned his promise ? Because ( quoth he ) the more I think of him , the lesse I know of him . S. Bernard saith , Quid est Deus ? Longitudo , Latitudo , sublimitas , profundum : longitudo , propter aeternitatem : latitudo , propter charitatem : sublimitas , propter maiestatem : profundum , propter sapientiam : and therefore as God is wonderfull , so are his gifts ,

Amongst men indéede , the giuer may hee wicked , and the gift too . In the 22. of Numb . Balak was a wicked giuer , and so was his gift which he offced to curse the Israelites . So in Acts 8. Simon Magus is a giuer , but a cursed giuer : for he thought with gifts , to buy the gifts of Gods spirit . And such giuers were the Pharisies : for they gaue 30. pence to betray the Lord of life . But as Iudas receyued the earnest peny of his perdition , so they betrayed their owne posterity to endlesse misery . In a word , the Deuil himselfe is a giuer , but a wicked giuer : for he offred Christ all the world for an houres worship : as the Pope gaue all the New-found world to the Spaniards , because they should worship him . But Dauid tels vs , Domini est terra . How shall the Deuill giue the world to Christ , that cannot giue himselfe an houres respit from torment ? His thorne yéelds no such Grapes ; his thistle beares no such Figges , howsoeuer , like a bragging suitor , he boasts of his riches : Though he promise an Angell of Light , hee payes with light Angels , and shall haue his portion with lewd Angels in hell fire .

But God , as he made all things good , so doeth he giue all things that are good . Iames sayth , Omne bonum est Dei donum : Euery good gift , is Gods Gift . In Ieremie GOD sayes , There is not an euill in the Citie , which I haue not created . If God create Euill for a correction , much more doeth he create Good for our comfort . He is like the good father , that spends himselfe in prouiding for his sonne : or the kinde mother , which no sooner hath a sweet thing , but she giues it her child : or the cunning Artificer , who cares not what cost he bestows on his worke , to make it more beautifull . So God is affected towards his creature : as he made all exceeding good , so he desires the good of all , especially man , whom he made for the glasse of his glory , & the Image of himselfe , to be his Sonne on earth , & his Heire in heauen : and though here man is but tenant at will , yet he sits at an easy rent , the bare debt of thankfulnes .

The summe of this discourse is , seeing God is the giuer of all good , we must look for all good things at his hands , & desire nothing that is good , farther then it is Gods gift : for the which is snatcht from others , is the diuels bayte , not Gods blessing . The world is full of such snatching Nimrods , mighty hunters : for some hunt after Honour , some after Pleasure , and some after profit : And these thrée Hunters haue almost hunted all Religion and Vertue out of our borders . But let them know , that , Quaedam dat Deus misericorditer , quaedam finit habere iratus : Whatsoeuer comes by oppression , tyranny , bribery , simony , or vsury , is not Gods gift , & therefore no good gift , but a pledge of his anger . Therefore whatsoeuer thou possessest or desirest , let conscience be thy Cater , and the word thy warrant : so shall the transitories of this life , be vnto thée a handsel of heauen , and an earnest penny of that blisse , which the world neuer dreames of .

CHAP. II. Of GODS Loue .

THus hauing brought thée to the waters of life , namely , GOD the giuer , I will shew thée the Welspring of all blessings , his loue to the world , &c.

The perswading cause of this gift , is here sayd to be Loue : God so loued . Quid est Amor ( saith Aug. ) nisi quaedam vita duo aliqua copulans , vel copulare appetens , Amantem & amatum ? What is Loue , but as it were one life in two heartes , one soule in two bodies ? the Fire which blesseth where it burneth , the Soather which no arte can sunder , the Knot which no time can vntye , the Hand which descants swéet musike on the heart-strings , the Cause which made God become man , & the Vertue which makes man like vnto God : ( I speake not of that hellish fire which makes men slaues , but of that heauenly Flame which makes them Saints . ) As Christ was anoynted with the oyle of gladnes aboue his fellows ; so this vertue is adorned with the crowne of eternity aboue all her fellowes : for Paul saith , that Fayth brings vs but to the Coffin , & Hope watcheth the coarse till the Resurrection . These two vertues are confined with our life , but our loue is refined by our death , and dwels with vs after our glorification .

But this our loue is but a shadow of Gods Loue , an Arme of his sea , a drop of his fountaine , a little flame of his liuing Fire ; neither in quality so precious , nor in quantity so sp●cious by infinite degrées . God loues without cause ; our loue is our duty : God loues vs his enemies ; we loue him our friend : God loues without reward ; our loue inherits heauen : God loues vs first ; our loue payes him backe his owne : Gods loue is feruent ; our loue is luke-warme : Gods loue is infinite ; our loue is little , like our knowledge , & low of stature like Zacheus . Christ must dine in our house , his loue must shine in our hearts , before we can reflect our borrowed heames , & loue him againe . The excellency of this Gods loue can neither be expressed by our tongue , nor impressed in our hearts : as it made the world of nothing : so the world is nothing to it : for it comprehendeth all , & is not comprehended of any . Our Sauiour heere thought best to expresse this Loue with a sic dilexit , to shew vs , that his Father is euen sick of loue : his description is indefinite , because his loue is infinite . Either Gods loue is so déepe the Christ could not sound it , or our reason so shallow that we cannot see it . As the Paynter that drew Agamemnon , sorrowing for the death of his daughter , knew not how to figure his griefe in his face , and therefore drew a Vayle ouer it , thinking it impossible the gazers idle eye should beholde what the fathers grieued heart could not hold : 〈◊〉 Christ leaues that to our admiration , which understanding cannot attayne . A holy Father would faine ayme at the dimensions of this Loue , saying , Dilèxit Tantus tantillos : He a God of infinite maiestie , loued vs men of infinite misery . But this is obscurum per obscurius : for we know neyther quantus Deus , the greatnes of his Maiestie , nor yet quantuli nos : our grieuous misery . In a word , as we cannot sée the Sunne but by his own light : so we cannot learne this Loue , but by Gods owne words . The Starre alone must lead the Wisemen 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 , This Aduerbe Sic , containes in it all Aduerbes of Loue : as if Christ had sayd , My Father loued the world so dearely , so vehemently , so fatherly , so feruently , &c. And Bernard on the Canticles sayth , Deus ex se miserandi sumit materiem : Gods owne nacure is the motiue of his mercie . Then he that can explaine Gods Nature , may expresse his Loue . Whereof to affirme the one , is impious , and to performe the other , impossible .

This is that Loue , ( Christian Reader ) which in the zeale of God I commend to thine endlesse admiration : this is the riches of his Grace , the chiefe of his Works , the summe df his Word , the shaddow of himselfe , the perfection of his Glory . This teacheth our Fayth to stand , and our Hope to climbe , and our loue to burne : This cheereth our labors , and beareth our losses , and teacheth our sorrow to smile . In a word , to this excéeding Loue alone , we owe our saluation . Therefore damnable is the doctrine of the Church of Rome , that teacheth vs to erre both in the maner and matter of our Fayth : First , in the maner , they teach vs to doubt of our saluation . O iniurie intolerable , to doubt of the Promise , where such a Loue is our warrant ! What more frée then gift ? or who more faithfull then God the Giuer ? Shall his Loue giue Christ vnto me , and my vnbeliefe thrust him from me ? Is the Trueth like vnto man , the he should lye ? or is his arme shortened , that he cannot saue ? God forbid . This Gift is sealed with the bloud of his Sonne , registred in the sight of heauen , witnessed by the holy Angels , passed with an othe to the world . O incredulity , the wit of fooles , how many blessings doost thou bar vs from ! Christ could not work his miracles , God cannot shew his mercy , where this monste lurketh . Againe , in the matter of our faith they soyst in most dangerously a lump of their owne Leauen : for God requires a Wedding garment to couer sinne ; they bring in a menstruous cloth : hee will haue vs build on his Loue ; they would haue vs iustified by our own Labour : he will haue vs trust to his Mercy ; they would haue vs trust in our merits . Pauls whole Epistle to the Romanes shoots only at this marke , to beat downe the pride of man , who would fayne be his owne saiour , to depresse Nature , and extoll Grace : therefore in the end he addes this vpshot , So then , wee are saued , not of works , but of grace . And August , sayth , Gratia est nullo modo , quae non est gratuita emni modo : Grace is all grace , or no grace at all . Againe be saith , Quisquis tibi enumerat meritasua , quid tibi enumerat , msi munera tua ? Againe , Vis excidere gratta ? Iacta merita tua , Our very Faith , as it 's a grace in vs , is beholding to Grace : it saues , as it 's a hand to lay hold on Christ , not , as it 's a vertue & a worke : for all works must humbly be cast at Christs féete with Marie , & there meitate on his mercy : they must not be busy with Martha in the matter of our iustification . As God sayd to Paul , My Grace is sufficient for thee , so I say to all , Gods Loue is sufficient for you : this loue made you , when you were nothing ; and this Loue must saue you , now your are worse then nothing . Let the Papists clothe themselues in the ragges of their owne righteousnesse , and the Iewes trust to their Templum Domini , and the Heathen bragge of their paynted vertues , ( which Augustine calles splendida peccata ) but let vs onely tryumph in this loue of God , and estéeme it the strength of our saluation .

Thus hauing discouered the rich treasure of Gods loue , let vs know our duety , that we may bee accounted worthy to winne and to weare it . S. August . Lib. de Anima & Spiritu , séemes to study for this duty , saying , Miser ego , quantum deberem diligere Deum meum , qui me fecit cum non eram , redemit , cum perieram , &c. O sinfull wretch , how shall I requite the rare loue of God , who created me of nothing , and redéemed mee being worse then nothing , &c. And after , hauing found this duty out , he teacheth it to the world , Si non impendere , at rependere debemus , If we will bestow no loue vpon God , yet let vs repay his loue which hee hath shewed first . The world cries shame vpon an vngratefull person . If thou shouldest trauell into a strange Countrey , and there fall into the hands of théeues , and in méere compassion of thy misery , the King of that Countrey should set thée frée againe , giuing thee life & liberty , what would the world thinke ? yea , what then wouldst thou estéeme of thy selfe , if thou shouldst prooue vnthankfull to so good a Prince ? We are all strangers in the world , and passengers from earth to heauen : now in our iourny we méet with the world and the deuill , and these rob vs of all grace , these wound vs and leaue vs for dead : now God of his excéeding mercy findes vs out , & sends his Sonne that good Samaritan , to powre the oyle of Grace into our wounds , & to mount vs on the back of his merit , and so carry vs to the Inne of our rest , the ioyes of heauen , O Loue , beyond all loue , how much thou art ! O blessed God , teach vs the depth of thy Loue , that we may know the debt of our thankfulnesse . Thine endlesse blessing hath made vs bankrupts , for we are not able to repay the interest of thy loue . If we proffer our goods , alas , we receyued them of thée : If we offer our liues , they are redéemed by thée . Surely this shall bee our thankes , the remembrance of thy mercy : and since thy blessed Sonne hath taught vs , that the louing of thee , is the keeping of thy Commaundements , wee will labour to be all keepers : as we haue spent our time in the seruice of the world , the flesh , and the deuill , so will wee spend the remnant 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 cyment to ioyne earth to earth , wee abandon all earthly desires , and freely giue thee our hearts , and betroth our loue to thine .

Deare God , by the fire of thy spirit , draw vp our affections to thée , diuorce vs from the liking of the world , and marry vs to the loue of thy sonne : Let vs light our candle at thy Loue , & learne by thy endlesse mercy , neuer to end our thankfulnesse , till death translate vs from this vale of teares to Mount Sion , where our loue shal ioyne vs to thée eternally .

CHAP. III. Of the Gift , CHRIST .

NOw are we come to the Gift it selfe , the greatest that euer was , whether we respect the bounty of God , or the blessing of man : for what could God giue greater then himselfe ? or what could man receiue better then his saluation ? He hath giuen his onely begotten Sonne . This blessed Gift is it that made Abraham reioyce , and the Angels sing , and Iohn Baptist daunce in his mothers belly : this is able to make the World waxe young agayns , if Grace would open her eyes , and Wisedome teach her to sée her owne nakednes , and the riches of this Garment sent vnto her . As the Saints in heauen follow the Lambe wheresoeuer he goeth : so all the blessings of the earth follow Christ this Gift , wheresoeuer he goeth : for Habenti dabitur : He that hath this Gift , shall haue all other gifts , yea , he shall haue the Giuer too : for Christ sayth , He that receyueth me , receyueth him that sent me . And Ambrose sayth , Omnia habemus in Christo : si a vulnere curari desideras , Medicus est : si febribus aestuas , fons est : si grauaris imquitate , Iustitia est : si indiges auxilio , virtus est : simortem times , vita est : si tenebras fugis , lux est : si coelum desideras , via est : si cibum quęris , alimentum est , &c.

( He hath giuen . ) God did not lend his Sonne , nor sell him , but he gaue him to vs . Herein appeares the riches of his mercie , and the greatnesse of our pouerty : he did not sell him ; we were not able to buy him ; but he gaue him : which shewes vs to be beggers & bankrupts , and that God must for pitty giue vs a Sauiour scanke & frée , when we had neyther meanes to deserue , nor grace to desire him .

( His onely begotten Sonne . He gaue vs not an Angell , nor a seruant , nor a creature , but his Sonne . The name of a sonne is musike in the eare of a father : & the life of a child is more precious in the parents eye , than their owne salety . Many parents , to saue their sonnes life , haue willingly spilt their owns . Examples hereof we haue in profane & sacred Scriptures : we will take an handfull from a heape . In Gen. 37. when good father Iacob heard of the supposed death of his sonne , ( his wicked children giuing a false fire to his feare ) he was smitten with sorrow , riuers of teares gushed out , and his heart bled at his eyes , for the supposed slaughter of Ioseph : his affection to his sonne was too hot , to admit the cold confort of his other children : 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 : Ioseph my sonne is surely torne in pieces , and in my sonne my selfe was torne : the claw of that beast hath rent my bléeding heart , & his cruelty hath killed two in one . O my sonne , my life was shut in thy lookes , which now is shaken in thy losse : I made thée a coate of many colours , to shew , the thou wast the Raynebow pledge of my peace : but loe , the beauty of my Raynebow is rent , and in stead thereof , this bloudy Meteor appeares , shewing the death of my ioy , the deuouring of my sonne . The earth is made to couer the roote , not to containe the branch : I am the withered roote , my sonne , & thou the branch , whom vntimely death hath cropt . Why should the graue bee deckt with gréene boughes , that was made for gray haires ? If children predecease their parents , we are their of spring , & they none of ours . Wel , since comfort wil not be my gheft , griefe shal be my companion : & séeing my sonne forsakes me in my life , I will ouertake him in my death ; for nothing but sorrow shall bring my gray head to that graue . Thus a good father mourned for a gracious sonne : but will you heare a louing parents moane for a lewd child ? In the 2. Sam. 18. when God purposed to chastice Dauid , he made the sonne to whip the father : for Absolon , that by name should haue bin his fathers ioy , by nature proued a Parricide , & sought to depose his owne syre : but God hauing sufficiently humbled Dauid his child , threw the rod in the fire , and brought a iudgement vpon Absolom which cost him his life . Notwithstanding , Dauid being mooued with the good affection of a father , more then the bad condition of his sonne , was so far from reioycing in Absoloms death , that it almost cost him his own life . O Absolom my sonne ( quoth he ) would God I had dyed for thee ; O Absolom , my sonne , my sonne . But God héere is neither like Iacob lamenting a good sonne , nor Dauid bewayling a wicked child : he resembles good Abraham , who willingly sacrificed his sonne Isaak .

This was much , to giue a sonne : yet as if this were not enough to expresse Gods loue , the holy Ghost addeth , his only begotten sonne : he gaue not an adopted sonne , as Abraham offred a Ramme in stead of Isaac : but his owne sonne . And herein appeares his perfect iustice , a blessed president to all Iusticiaries . In all Gods actions this vertue swayes : though his mercy be aboue all his works , yet mercy and iustice must kisse together . The dearest drop of Christs blood must be shed , before GODS instice be left vnsatisfied .

Nay , this was not enough to satisfy Gods mercy ; his loue mounts a degrée higher , and further it cannot ascend . He gaue his only begotten Sonne . When the world could not yéeld the price of our redemption , he searched his owne bosome for a Sauiour , & gaue vs his only sonne . If God had many sonnes , his mercy had bene meaner , & his loue had séemed lesse : but he gaue vs not one son of many , but one & all , his only Sonne ( for whose sake , he spared not his Angels ) his delight , his bosome friend , the image of himselfe , for the ransome of the world .

O loue beyond all loue , how much thou art ! A holy father in admiration of this loue , cries , Quàm diues es in misericordia , quàm magnificus in iusticia , quàm munificus in gratia , Domine Deus noster ! Againe , Passio tua , Domine Iesu , vltimum est refugium , singulare remedium : deficiente sapientia , Iustitia non sufficiente , sanctiatis succumbentibus meritis , illa succurrit : cum enim defecerit virtus mea , non conturbor : scio quid faciam , poculum salutaris accipiam , &c.

The instruction that we must learne from the consideration of this vnspeakeable Gift Christ , is two-fold : First , wee are taught to returne our loue againe , as Aug. sayes , Sinon am are , saltem redam are debemus : As GOD hath giuen vs his onely Sonne , so we must show our reciprocall loue to God , and for his Sonne , giue him our selues : as he hath giuen vs wealth , we must bestowe our wealth on him agayne : as he hath giuen vs liberty , honour , children , long life , knowledge , wisdom , courage , &c. these must all wayte on him , and doe him honour and seruice : Thus we must giue him loue for loue , agayne .

The second vse of Gods vnspeakable bounty , is , to teach vs to loue our brethren . Christ teacheth vs this lesson for his Loue , saying , I haue giuen you an example how to loue one another . Brethren must be vnited in the bond of mutuall loue , like Cyrus the Sythians Fagot : for the vnity of brothers is , Ecce quàm iucundam , excéeding ioy to all the Saints . But alas , let vs see what Louers , and what Giuers our wicked age doth afford . When I study vpon this duty , I find foure sorts of Giuers : The first & the worst sort , haue the hand to giue , but not the heart to graunt : of whom I may say as Christ sayd , Better this hand were cut off , & they were as poore as Irus , then with their rusting riches to be cast into Hell . These are the Mammonists of our age , whose soule lies treasured with their rusting pence , who are more vnmercyful than the deuill , for he would haue Christ turne stones into bread : but these men turne bread into stones , euen the bread of the poore , into stone walles , or else spend it on their accursed lusts , forgetting mercy : therefore damnation attends them . The second fore haue the heart , but not the hand ; whose myts God accepts aboue all the Mines of the wealthy , & takes their loue for their largesse . The third sort , are such as haue neither heart nor hand in this duty ; & these are poore men euery way : for he that can bring forth neither good work , nor good wil , is a dead member in Christs Body , & shall be cut off . The fourth sort , haue both hand & heart ; & these walke in brotherly loue ; these are they the walk worthy of this Gift Christ , & shal haue their déeds of mercy , crowned with that swéete haruest song , Come ye blessed of my Father , possesse the kingdome prepared for you from the beginning of the world : for I was hungry , and ye gaue me meate , &c.

CHAP. IIII. Of the world .

NOwe it remaynes , that we consider , to whom this great Legacie is bequeathed . The world . What , is the world some friend of Gods ? No. What , is God indebted to the world ? No. What is the world ? The world is named and taken diuers wayes : first , pro soto creato , Iohn . 1.10 . Heb. 11.3 . secondly , pro mundo damnato . Ioh. 17.9 . thirdly , pro homine mundato , Rom. 5.10 . Col. 1.20.2 . Cor. 5.19 . and so it is taken in this place : for the world here meant , is a certaine small number of the sonnes of Adam , which God , of his vnspeakable clemency , hath set apart , to exercise his mercy vpon them ; and hath chosen them out of the same lumpe & masse that the damned world is of , euen all alike firebrands of hell , fellowes with the falling Angels ; all alike Traytours , Rebels , incarnate Deuils : for Augustine sayth , Quod tuum est , Sathanas est : Euery man is of himselfe a deuill . Will you heare what Gods iudgement & opinion is of the world , as men are in themselues ? In the 145. Psalme , God takes a view of man , and then sayes , Homo vanitati similis factus est : Man is become like vanity . As if he had said , When I made man , I made him to mine owne likenesse , I had a pleasure to looke on him againe and againe ; I held my workmanship excéeding good , Gen. 1 : But lo , man hath mard what I haue made , he hath befaeed mine Image , & hath made himselfe like vnto vanity : nay , he hath so long delighted in vantly , the now he is vanity it self , Psal , 39.5 . In Iob 1. It is written , Naked I came out of my mothers wob : yea ( saith a holy Father ) naked of all grace & vertne . In 1. Cor. 3. it 's said , The wisdom of the world is foolishnes with God . How is it then the God bestowes this great Legacy vpon fooles ? we know , no man willingly leaues his land to a foole . I answere , This amplifyes the mercy of God , who hath chosen the foolish things of the world , &c. Again , 1. Cor. 2. Paul sayes , The carnal man vnderstands not the things of ●od . How then ? Why surely , Ignoti nulla cupido : what a man vnderstands not he neyther desires , nor delites in . Therfore the world was as worthy of this great present , as swine are of pearles ; or the swinish Gergesenes were of Christs company , when they willed him to depart out of their coasts . Againe , Iob. 15.16 . it 's sayd , The heauens are vncleane in Gods sight , how much more is man abominable & filthy , which drinketh iniquity like vnto water ? Le here , flesh & blood , thou wretched offpring of Adam , consider here , thou vnworthy world , & tell me what thou wast , when Gods mercy found thée out . O Loue , beyond all loue , how much thou art ! Man , abominable and filthy man , is fit matter for Gods mercy to worke on : Man that drinketh iniquity like vnto water , is thought worthy to drink of the waters of Life . In this saying , Iob doth anatomize the world , calling it abominable & filthy . But will you sée a more exact Anatomy of the world , lym me by lymme ? Paul , to the Gal. 5. rips vp the body of the world , & there finds in it a whole den of deuils : the works of the world ( saith he ) are , Adultery , fornication , vncleannes , wantonnes , Idolatry , witchcraft , hatred , debate , emulations , wrath , contentions , seditions , heresies , enuy , murthers , drunkennes , gluttony , &c Here are the deuils which God must cast out the world , as he did the buyers & sellers out of his Temple , if he will reconcile the world to himself . The Apostle brings them in by ranks , as if hel were broke loose , or as if this later world were so wicked , that eyther deuils séemed to be turned into men , or men into deuils . And this signifies S. Iohns saying , Totus mundus in maligno positus : the whole world is set on mischiefe .

To conclude this 4. poynt of the vnworthines of the world , to whom God hath giuen this Legacy . This Vnworthynes shall appeare most excellently , if we consider the Iewes , a chosen part of the world , or rather , a people chosen from the world ; let vs , I say , consider in them , what the world is , & how vnworthy of such a present . When God had sent this vnspeakeable Gift of his onely begotten Sonne to the Iewes , by the hands of his seruants , the Prophets , they tooke his seruants , & beat some , and kild some , and stoned others . God sent againe his Prophets , & they vsed them likewise . The louing mercy of God looke no vnkindnes at this ; but at last , sent to them this Gift by the hand of his only Sonne , thinking surely , Though they regard not my Gift , yet they will reuerence my Sonne . But how did they reuerence him ? This is the heire ( say they ) come , let vs kil him , & the inheritance shall be ours . Christ was no soo●● 〈◊〉 ●●orne , but they sought his life : how was hee entertained , reuiled , blasphemed , persecuted , contemned , hunted too & fro , haled before the Magistrate , accused in 2. Consistories , & there reuiled , smitten , condemned , & at last most cruelly done to death ? Behold here the desert of the world , behold here to whom God hath sent his Sonne : consider this vprightly , & thou will cry out with Dauid , Lord , what is man , that thou regardest him ? what is eyther Iewe or Gentile , the thou respectest him ? If thou wilt néeds shew such Loue , them shew it to thy holy Angels , who honour thée ; to thy goodly creatures , the Sunne , the Moone , & starres , who neuer did offend thée : onely man is the sinner in this world , and he alone tastes of thy goodnesse . I. this is mercy , Lord , to saue , where thou mightest destroy ; to salue , where thou findest sicke ; to helpe , where thou findest néed ; to forgiue our sinnes , while we forget our thanks ; & to giue vs heauen , who haue deserued hell . As the starres shine clearest in the darkest night , so thy mercy appeares whitest being compared with the blacknes of our deserts . Thou didst visit vs , when we were nothing but banity : thou didst clothe vs in the righteousnes of thy Sonne , when we were al naked of grace , thou didst instruct vs when we were fooles , and heaie vs when we were abominable & filthy : thou didst séeke vs when we knew thée not , & find vs when we had lost our selues : thou didst set thy hear● 〈◊〉 vs , when our hearts were set on mischiese : thou didst pray for vs , when we persscuted thée ; & dyed for vs , when we hated thée ; & thirst our saluation , when we thirsted thy hlood : thou hast ransomed vs from hell , & rewarded vs with heauen . Therefore to thée Lord , to thée , will we sing a new song , and reioyce in the strength of our saluation .

We are taught from this 4. poynt , the excéeding riches of Gods mercy . And to come home to our selues ; what were we before this Gift was sent to vs by the most happy reigne of our dreas Soueraigne ? As Abraham sent not his seruant without gifts , when he went to take a wife for Isaac ; so God sent not Religion empty-handed into our Land , but accompanied with a vertuous Prince , and gracious Mother of this our Israel ; and all , to woo and winne vs an vnspotted Spouse to our Isaac , Christ . But what were we , I say , to whom God hath shewed such mercy , the this Text séemes to be spoken of vs , So God loued England , that he hath giuen , & c ? What were we , when his Loue sought vs , & his mercy found vs out ? Were we not blinde Idolaters , horrible back-sliders , & cruell murtherers of his Saintes ? For these sinnes he cast off his people the Iewes ; and yet , with these sinnes hath he chosen vs . As a man taketh his wife with all her infirmities : so the Lord 〈◊〉 taken vs with all our faults : our blind Idolatry and horrible rebellion ; our wilfull ignorante and wicked resistance ; our prophane liues & polinted consciences ; our hate of the fruth , & loue vnto lyes ; our following the Pope , & forsaking of Christ ; all this was but matter for Gods mercy to work on . So that we may say with Dauid , Lord , what is man , that thou regardest him ? Lord , what is England , that thou respectest it ? this poore frozen corner of the North , that thou art mindful of vs ? We are frost-bitten Snakes , wormes , & no men , whom thou hast so pittifully cherished in thy bosome . If hate deserue loue , if cruelty merit kindnes , if finne purchase pardon , if murther require mercy : then Christ is our due , then God is our debtor , then heauen is our owne . But , Lord , our hearts tels vs , that we are this vn worthy world ; our liues witnesse , that hell is our portion , damnation is our due : but eternall Life is the Gift of GOD in Christ : To whom with thee , and the holy Chost , hee all prayse , honour , and glorie , for euer and euer .

Amen . FINIS .