A Sermon called GODS NEW-YEERES-GVIFT sent vnto England Conteined in these wordes 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 Ioh. 3. 10. AT LONDON Printed by W. White and are to be sold by Y. Iames at his shop without Criple-gate 1602. Gods New-yeers Guift sent vnto England Conteyned in these words 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. HE that writes himselfe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the first and the last signified thereby that he is not only the eternal Word but also the beginning middle and ende of the written Word yea the scope of all the Scriptures Search the Scriptures sayth Christ for it is they that witnesse of mee 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 thâ—â— prophesies meere They are like y e Image of Ianus which looked forward and backwarde So the olde Testament beheâ—â—â— Christ to come as Abraham saw his day and reioyced the New sees him already come as sayth good Father Simeon For mine eyes haue seene thy saluation And as Christ is the contentes of the Scripture so the whole Scripture seemes to be conâ—yned in this verse of my text As all Iosephs brethren were frasted with varietie but Bâ—niamins messe exceeded them all so all Scripture is profitable but this most precious All Scripture is tryed Gold but this is orient Pearle So that heere the Cuangelist seemes to propound all the word in a word If thy memorie be short here is a lesson as short as sweete so that its doubtfull whether the nuanticie of the words or their qualitie and worth be more admirable These words are like pretious Iewels contayning great riches in a little roome Before we unlocke the Casket wherein this treasure is contained let vs looke back to the happy occasion that cast this wealth on our shores 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 boniÌ„s that loues to communicate his goodnes with his creature that Light that would lighten euery man that comes into the world that Sunne that makes all things increase and multiply the PhisitioÌ„ 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 When did he eate but he brake the bread of Life When did he drinke but he opened the fountaines of Grace When did he walke but he taught the wayes of God When did he rest but he preached an euerlasting Sabaoth and happy Iubilee to the penitent witnesse so many Iourâ—â—es so many Sermons so many Miracles and witnesse this present conference with Nicodemus This Nicodemus being a better Lawyer then a Gospeller one that with Paule was brought vp at Gamaliels feete but neuer saâ—e at Christes feete with Marie seeking for light in darkesse comes vnto Christ by night What might induce this great Doctor to come vnto Christ is as full of supposes as farre from certaintie 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 or as the Hyaena who counterfayting a Mans voyce seekes to destroy him 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 thinke Derision came to catch our Sauiour in a trap that so Rash-iudgment might condemne him 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 But I thinke this luke-warme louer comming so by night was more afrayd of y e world then affected with the Word which he so praysed For Verâ—â— admirator virtutis non horret Aristâ—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 this plausible Doctor as if he had the art of flatterie â—ippes his insinuating tongue with a triple prayse whose Syren-voyce aboue all pernicious sweeâ—es in the world tyckles the very hart-strings of man Therefore Saint Ierome cryes out Happie is that soule which is neither subiect to flatteries nor flatteringes And in Epist. ad Greg. he sayes Nos ad patriam festinantes mâ—râ—â—feros Syrenarum cantus surâ—â—â—ure transire debâ—mus And Alanus saith Quid ergo Adulationis vnctio nisi domâ—â—â—â— â—munctio quid coÌ„mendationis allusionisi Praelatorum delusio What is the oyle of Flatterie 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 Pâ—ylli in Affrick or the Marsâ—j in Italy who are not onely themselues safe from all venemous Serpents but haue also power to sucke the poyson from others infected So Christ who knew that Laâ—darâ— a laudâ—to was vera lâ—us would not applaude his vaine prayse for our Sauiour hauing got the substaunce scorned the shadow hauing in perfect action the possession of all Uertues refused the imperfect affection of Uaine glorie Therefore Nicodemus was a foole to buckle the light Bladder of idle prayse on his backe which was ordainde to beare the Crosse of humiliâ—ie 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 though she often offered him her painted Garland to adorne his Uertues whose perfection gaue a tongue of Prayses to his very foes and out of the mouth of Enuâ—e haue â—aled his commendations But â—â—nding in this blind Doctor fit matter for his mercy to worke vpon like a wise Musicion he castes not away this â—arring instrument 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 For though the Bull be offended with red and the best sometimes are not mended with roughnes yet Christ knew a sharpe rebuke was a soueraigne remedie for Nicodemus A child will easily grow with cherishing but an old tree transplanted will hardly prosper without pruâ—ing Hony is sweete yet it is sharpe where it findes a soare Though the budâ—ing Rose perish with a mans breath yet the Camomile must be â—rod 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 Iuiâ— choketh her supporter with too much imbracing If Apelles should see his Venus
to adorne themselues so we must borrow from prophane Arts all their ornaments and with their â—poyles adorne the Temple of God So doing Learning and Religion like two Twinâ—es will liue and loue togither And thus much touching the occasion of these wordes Hauing found out the â—iue let vs search for the Hony conteayned 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 wordes containe a Deed of guift which for our better light I branch into these sixe partes First the giuer GOD. Second the cause moouing him to this exceeding bountie which is here said to be Loue. Third the guift his onely begotten Sonne Fourth the partie to whom this Legacie or guift is bequeathed the World Fifth the fruiâ—e following this Guift which is two foulde 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 CAPVT 1. Of GOD the giuer First The giuer GOD. The wealth of a Guift appeares in the worth of the giuer and if the giuer be â—â—ce the Guift is contemned but if the giuer be graâ—ious in our hart the Guift is as precious in our eye While our Ships ride in ouâ— 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 entertainement but if a Prince sende his worst Seruant vnto vs we giue him princely regarde Well God is richer then the Ocean his boosome is full of blessings God is greater then a Prince his kingdome is euerlasting And as his thoughtes are not as mans thoughts so his Guiftes are not as mans Guiftes for as he giues without merit so he giues without measure he is excellent in all his workes 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 take non habâ—nâ—â—â—â—â—â—m quod habet aâ—â—eretur he takes away all He loues a chearefull giuer and shall we thinke him a fearefull giueâ— A poore man on a time begging a Groat of a King the King snipt him with this aunswere Non est Regium If an â—â—rthly Prince thus stood on his Guift shall not the heauenly King regard what he giueth Christ telleeth vs that Beaâ—â—us est daâ—e qâ—à m accipere it's a part of his Fathers blessednesse to giue And saint Augustine sayes Beneficâ—um est beneuola actio tribuens 〈◊〉 â—audiuÌ„â—riâ—uendo A benefite or guift is a work of good wil that pleasures as much in the giuing as the receauer doth in the Guift So then if Gods Guift be a worke of good-will towardes man we may mâ—asure out his benefâ—â—ence by his beneuolence his worke by his will and his Guift by y â— ioy that he taketh in giuing When Goods Loue intendes a Larges the guift must needes be great The lower the Uale the more raine it receiueth and the vnworthier man is the greater Gods loue is and the richer his Guift In a word the excellencie of this Guift appeares in the excellencie of the giuer whose perfection is such as onely silence must shew it while conceâ—t and reason â—ie in a traunce through endles admiration A Philosopher being commaunded to tell the King what God was he asked a dayes respet and when the day was done and the King expâ—cted his promise he asked two dayes which being ended he asked foure dayes and after eight 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 S. Bâ—â—nard sayth Quid est Deus Longitudo Latitudo sublimitas profundum longitudo propter aeternitatâ—m latitudo propter â—hâ—ritatem sublimitas propter maâ—est atem 〈◊〉 propter sapientiam and therefore as God is wonderfull so are his guiftes Amongst men in deed the giuer may be wicked and the guift too In the 22. of Numb Baalaâ—e was a wicked giuer and so was his guift which he offered to curse the â—â—raclâ—tes So in Acts 8. Simor Mâ—gus is a giuer but a cursed giuer for he thought with Guiftes to buy the guiftes of Gods spirit And such giuers were the Phaâ—isies for they gaue thirtie pence to betray the Lord of lyfe But as Iudas receiued the earnest penny of his perdition so they betrayed their owne posteritie to endlesse miserie In a worde the Diuell himselfe is a giuer but a wicked giuer for he offered Christ all the Worlde for an howers worship as the Pope gaue all the New-found World to the Spaniards because they should worshippe him But Dauid telles vs Dâ—mâ—â— est terra How shall the Diuell giue the World to Christ that can not giue himselfe an howers respite from torment his Thorne yeeldes no such Grapes his Thiâ—tle beares no such Figges howsoeuer like a bragging suitor he boastes of his riches Though he promise an Angell of light he payes with lyght Angels and shall haue his portion with leawd Angels in hell fire But God as he made all thinges good so doth he giue all thinges that are good Iames sayth Omne bonum est Deâ— donum Euery good guift is Gods guift In â—eremic God sayes There is not an Euill in the Cittie which I haue not created If God create Euill for a correction much more doth he create Good for our comfort He is like the good Father that spendes himselfe in prouiding for his sonne or the kinde Mother which no sooner hath a sweete thing but she giues it her childe or the cunning Artificer who cares not what cost he bestowes on his worke to make it more beautifull So God is affected towardes 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 and the Image of himselfe to be his Sonne on earth and his Heire in heauen and though heere Man is but Tennant at will yet he sittes at an easie rent the bare debt of Thankfulnes The summe of this discourse is seeing God is the giuer of all Good we must looke for all good thinges at his handes 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 The world is full of such snatching Nimrods mightie hunters for some hunt after Honour some after Pleasure and some after Profite 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 Whatsoeuer comes by Oppression Tyrannie Bryberie Simmonie Vsurie is not Gods guift and therefore no good guift 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 Transitorities of this lyfe be vnto thee a Handsell of Heauen and an earnest penny of that Blisse which the Worlde neuer dreames of CAPVT 2. Of GODS Loue. 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 Quid est Aâ—or sayth Aug. nisi quaedam vita Duâ— aliqua copulans vel copulare appetens Amantem et amatum What is Loue but as it were one life in two hartes one soule in two bodies the Fier which blesseth where it burneth the Soaâ—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 and the Uertue which makes Man like vnto God I speake not of that hellish Fier which makes men slaues but of that heauenly Flame which makes them Saincts As Christ was annoynted with the oyle of gladnes aboue his fellowes so this Uertue is adorned with the crowne of Eternitie about all her fellowes for Paul sayth that Fayth bringes vs but to the Coffine and Hope watcheth the Coarse till the Râ—surrection These two Uertues are confined with our lyfe but our Loue is refined by our death and dwelles 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 lyuing Fire neither in qualitie so pretious nor in quantitie so spacious by infinite degrees God loues without cause our loue is our duetie God loues vs his enemies we loue him our friend God loues without reward our loue inherites 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 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 The excellencie of this Gods loue can neither be expressed by our tongue nor impressed in our hartes 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 sicke of loue his description is indeâ—â—nit because his loue is infinite Eyther Gods loue is so deepe that Christ could not sound it or our reason so shallow that we cannot seâ— it As the Painter that drew A gameâ—non sorrowing for the death of his daughter â—â—ew not how to figure his griefe in his â—â—â—â— and therefore drew a â—laylâ— ouer it thinking it impossible the gazers idle eye â—â—â—â—ld beholde what the fathers grieued hart could not hold so Christ leaues that to our admiration which vnderstanding cannot attaine A holy Father would faine â—ymâ— at the dimensions of this Loue saying Dilexit tantus tantillos He a God of infinite maiestie loued vs men of infinite misâ—riâ— but this is obscurum per obscurius for we know neither quantus Deus the greatnes of his Maiestie nor yet quantuâ—i nos our greeuous miserie 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 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 This Aduerbe Sic contaynes in it all Aduerbes of Loue as if Christ had sayd My Father loued the world so dearely so vehemently so fatherly so ferâ—ently c. And Ber. on the Cant. sayth Deus ex se miserandi sumit materâ—em Gods owne nature 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 otâ—â—â— impossible This is that Loue Christian Reader which in the zeale of God I commende iâ— thine endles admiration 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 teacheth our Fayth to stand and our Hope to climbe and our loue to burne 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 Therefore damnable is the Doctrine of the Church of Roome that teacheth vs to erre both in the manner and matter of our Fayth 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 what more free then guift or who more faythfull then God the giuer shall his Loue giue Christ vnto me 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 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 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 â—urketh Againe in the matter of our fayth they foyst in most dangerously a â—â—â—pe of their owne Leauen for God requires a Wedding garmeâ—t to couer sinne they bring in a Menstruous cloth he will haue vs builde on his Loue they would haue vs iustified by our owne Labour he will haue vs trust to his Mercie they would haue â—s trust in our Merites 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 therefore in the end he addes this vpshot So then we are saued not of Workes but by Grace And Augustine sayth Gratia est nullo modo quae non est gratuita omni modo Grace is all Grace or no Grace at all Againe he sayth Quisquiâ— tibi emunerat Mâ—nâ—tâ— sua quid tibi emunerat nisi Munera tua Againe Uis excidere gratia â—acta merotatia Our very Fayth as it 's a grace in vs is beholding to Grace it sâ—ues aâ— it 's a hand â—o lay hold on Christ not as it 's a vertue and a worke For all workes must humbly be cast at Christes feetâ— with Marie and there meditate on his mercie they must not be busie 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 you are worse then nothing Let the Papistes cloath themselues in the rags of their owne Righteousnes and the lewes trust to theâ—â— 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 and esteeme it the strength of our saluation 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 S. Aug. Lib. de Anima et Spiritu seemes to studie for this dutie saying Miser ego quantum deberem diligere Deum meum qui me fecit cúm non erâ—m redemit cum perâ—eram c. O sinfull wretch 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 debâ—mus If we will bestow no Loue vpon God yet let vs repay his Loue which he hath shewed first The World cryes shame vpon an vngratfull person If thou shouldest trauayle into a strange Countrey and there fall into the handes of the â—heeues and in meere compassion of thy miserie the King of that Countrey should set thâ—e free againe giuing thee life and libertie what would the World thinke yea what then wouldst thou esteeme 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 Iourney we meete with the Worlde and the Diuell and these robbe vs of all grace these wound vs leaue vs for dead now God of his exceeding mercie findes vs out and sendes his Sonne that good Samaâ—itane to powre the oyle of Grace into our Woundes and to mount vs on the backe of his Merit and so carry vs to the Inne of our rest the ioyes of Heauen 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 Thine endlesse Blessing hath made vs bankruptes for we are not able to repay the interest of thy Loue. If we proffer our goodes alas we receiued them of thee if we offer our lyues they are redeemed by thee Surely this shal be our thankes the Remembraunce of thy Mercie 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 as we haue spent our time in the seruice of the Worlde the Flesh and the Diuell 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 and freely giue theâ— our hartes and beâ—roth our Loue to thine Deare GOD by the fire of thy spirit draw vp our affections to thee diuorce vs from the lyking of the World and marry vs to the loue of thy Sonne 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 â—ale of teares to mount-Sion where our loue shall ioyne vs to thee eternally CAPVT 3. Of the Guift CHRIST 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 for what could God giue greater then himsefe or what could Man receiue better then his saluation He â—â—â—â— giuen his onely begotten Sonne This blesseâ— Guift is it that made Abraham reioyce and the Angels sing and Iohn Baptist daunce in his mothers bellie this is able to make the World waxe young againe if Grace would open her eyes and Wisedome teach her to see her owne nakednes and the riches of this Garment sent vnto her As the Saincts in heauen follow the Lambe where so euer he goeth so all the Blessings of the Earth follow Christ thâ—â— Guift where so euer he goeth for Habenti dabitur He that hath this guift shall haue all other guiftes yea he shall haue the giuâ—r to for Christ sayth He that receiueth mee receiueth him that sent mee And Ambrose saith Omnia habemuâ— in Christo sia voluâ—râ—â—urari desider as Medicuâ— est si fâ—bribus aestuas sons est si grauaris Iniquitaâ—e Iustitia est si indiges aâ—xilio virtus est si mortem times vita est si tenebraâ— sugis lux est si Caelum desideras via est si Cibum quaeris alimentum est c. He hath giuen God did not lende his Sonne nor sell him but he gaue him to vs Herein appeares the riches of his Mercie and the greatnes of our pouertie 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 pittie giue vs a Sauiour franke and free when we had neither meanes to deserue him nor grace to desire him His onely begotten Sonne He gaue vs not an Angel nor a Seruant nor a Creature but his Sonne The name of a Sonne is musicke in the eare of a Father and the life of a Child is more precious in y t Parents eye then their owne safetie Many Parents to saue their Sonnes life haue willingly spilt their owne examples hereof we haue in prophane sacred Scriptures we will take a handful from a heape In Gene. 37. wheÌ„ good father Iacob heard of the supposed death of his sonne his wicked childreÌ„ giuing a false fire to his feare he was smitten with sorrow riuers of teares gushed out 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 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 toâ—â—e in peâ—â—es and in my sonne my selfe was torne the claw of that Beast hath râ—ut my bleeding hart and his crueltie hath killed two in one O my sonne my lyfe was shut in thy lookes which now is shaken in thy losse I made thee a Ceate of many coloures to shew that thou wast y â— Rainebow pledge of my peace 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 The earth is made to coueâ— the roote not to containe the branch I am the witherâ—d roote my Sonne and thou the branch whom vntimely death â—ath â—ropt Why should the â—râ—ue bâ— dâ—â—kâ— with grâ—â—ne boughes that was made for gray hayres Yf Children predeâ—case their Parentes we are their â—fâ—pring and tâ—â—r none of ouâ—s Well since Comfort â—ill not be my guest â—riâ—fâ— shall â—â—â— Câ—â—pâ—nion and