world to bee borne for vs and heere Saint Iohn in his Epistle commends vnto vs the like loue of God in sending his sonne into the world to die for vs. Iohn was hee of the Apostles who alone with a speciall appellation is termed the disciple of the Lord and the disciple whom Iesus loued whom our Lorde also seemed to carry as it were in his owne bosome Christ his Lorde for louing him must needes drawe like loue and like affection from him towards Christ And to expresse thys loue as if hee were wholy compounded of loue thys beloued Disciple soundeth nothing else almost throughout his Epistle but thys loue vvee speake of The loue of GOD towardes vs our loue againe towards God Gods loue first and ours after all is loue And therefore thys Text may well bee called The Louers Canticle For the Apostle begins the Text with loue and continues and endes the same with loue making loue as it were the burden of his song Heere-in is loue in that GOD loued vs and sent his sonne to reconcile vs Beloued if God so loued vs wee ought also to loue one anâ—ther All you that haue beene foolishly deuoted to fond loue that haue ill spent manie good howres in powring out your passionate complaynts in a vaine vaine of humorous conceytednesse haue taken great paynes to penne loues Poems idle toyes of adle-heads hence-foorth suspende both penne and poeme cast them from you as the Israelites hanged theyr harpes vpon the willowes Tyme that tryeth all thinges and is the mother of Truth can well assuâ—e you with infallible demonstrations that such lasciuious loue or rather such lawlesse lust vvill but leade you to vanitie and vanitie vvill seale vp iniquitie And so beeing bereaued of all grace and godlinesse you become in a moment vtterlie irreligious If you must and vvill needes loue if you haue made it your profession to bee amorous heere is loue euen that true loue that other to this is but an Idoll like Dagon to the Arke this loue how simply tyred sâ—euer is able to drawe all haâ—ts-con-ceits In eternizing her praises if so bee you make her the Mistres of your affections you shall sinde matter enough to vvorke vpon This loue calls vppon you as the cheefe commaunder of all your actions and the onely supreme Soueraigne vnto vvhich your tongues and pennes shoulde sacrifice theyr well-bestowed labours Heerein is loue c. VVhere-vnto shall I liken this loue of GOD This holy loue is like a golden chaine that by an inseparable vnion linketh together God and vs like Dauid aad Ionathan yoaked together by an inuiolable leagne of amitie VVhere-vnto againe may I liken thys loue It is like to Iacobs ladder which reached from the earth to the heauens on the Gene 28. which were Angels descending and ascending God himselfe slanding aboue vppon the top of it Yet once more to what shall I liken this loue or where-vnto may it bee compared It is like to the golden Censer in the hande of the Angell before the Altar which Censer was full of sweete odours the smoake whereof did ascend vp before God out of the Angels hand And it was a sweete sauour in Gods nosâ—rils for God accepted it so wee reade in the 8. of the Renel Now iâ— we will bee accepted with God we must vse this incense Loue must be the golden Censer of vvellsmelling odours to bee carried vp to the Lord and to be presented beâ—ore the Altar and before the throane by the ministery of the Angell that is Christ the holiest of all holies who alone shall be accepted for vs for that he alone hath reconciled vs. Iacobs ladder reached vp to heauen and this must be our ladder if we will learn like the Angels to ascend vp where God is A chaine consists of many linkes and all are fastned in so sure one in another that they cannot be sundred or deuided and he that drawes but the one linke drawes vnto him all the whole chaine Thys chavne is loue and we must of necessity be possest of this chayne if wee will haue to doe vvith god For God is not but where is vnitie this chayne is vnitie for vvhat is a chayne but many linkes in one First one link then another then a third to that and after that another and so the chayne is perfited Nay there is such a mutuall relation betweene GOD and vs if thys loue bee in vs whereof wee speake that wee can in no sort separate the one from the other no not in intellectu not so much as in conceit as the Schoole-men terme it The Apostle Saint Iohn proouing the same where he sayth GOD is loue and hee that dwelleth in loue dwelleth in God God in him c. Thys loue is two-sold consisting of two parts The loue of God towards vs and our loue to one another VVee ought first to consider of Gods loue and then to descend to our selues making a patterne first of his loue towards vs and out of it to frame a like loue in our selues one to another God goeth before vs in the example of thys loue and we must follow after as neere as wee can in practizing the like loue among our selues Heerein is loue The principall proposition handled by the Apostle in thys place is the generall doctrine of Christ who was sent foorth from the bosome of his Father vnto the vvorld to reconcile vs by the vertue of his death which doctrine is grounded vppon these arguments for strength like a brazen vvall against which sathan and the power of hell cannot preuaile The first argument is drawne from the mercie or loue of God in these vvordes Heerein is loue The second from his will beeing a speciall effect of his loue in these words And sent his sonne c. Many properties and attributes are in GOD vvhich it behooueth vs especially to take notice of First hee is omnipotent prooued by his Creation Wise by his daily gubernation Iust in his promises Mercifull for hee spareth sinners Louing to all for hee calleth all and is carefull for all But specially for the elect who do heare when he calleth His lone is heere iustified for that hee sent his sonne to the world that so many as beleeued might haue life euerlasting The fountaine of all graces is loue which drewe from him a greater worke then the Creation of the world euen the vvork of our Redemption a matter of so great mysterie that it caused all the Prophets from Adam the sonne of God to Iohn Baptist the sonne of Zacharie in all times and ages to speake and write of this superabundant grace and rich good will long before the foundations of the world determined but in the fulnesse of time reuealed vnto vs by the comming of his Sonne by whom wee â—â—he 1. 7. haue redemption through his blood euen the forgiuenes of our sinnes according to his rich grace This exceeding loue of GOD beeing deepely
sonne These many such wonders then happened all beeing euident signes and perfect demonstrations of the newe borne King the rather to worke in mens haâ—ts and to stamp in them a neuer dying knowledge of this wonderful byrth of Christ our Lord. By the Starre they knew him and by the starie they sounde him And so if wee vvill know Christ and finde him as they did we must examine our selues 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thys star hath appeared vnto vs or not There is Duplex stâ—lia This 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is of two sorts There is a spirit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in vs and another with â—â— vs. The starre without is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Word The starre within 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of faith and charitie without 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not see Christ In the first of the Reuel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 called a starre in the hand 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And Christ himselfe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 morning starre The Minister must haue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a starre which is to be alwayes bright and shining and to be euer in motu to shine in doctrine and to shine in his manner of lyuing to goe before his people in example of good life and doctrine to be a guide vnto them as this star was a guide to the wise men to direct them to Christ To be euer in motu that is to exercise his gifts of teaching and preaching godly conference continually without cealing without intermission Like a starre that sâ—â—â— trauelleth and keepeth his course night and day The star of fayth which is within vs containeth fiue circumstances noted in the 〈◊〉 of Iohn The multitude of beleeuing leâ—s when they heard that Christ shoulde come to Ierusalem in testimony of theyr fayth tooke branches of Palme-trees shewing theyr gratitude so our fayth must receaue Christ 〈◊〉 Palmis with palme branches that is with praise and thankfulnes They were greene branches â—ircntes rami so must our faith be greene it must neuer wither it must alwaies operari it must branch forth into good works like to frucâ—ifying greene-boughes They confessed him Hosanna blessed is the King of Israell that commeth in the Name of the Lord. So sides fayth cannot bee without confession They also called vpon him Hosanna to shew the necessity of â—â—â—â—cation Lastly they followed him so faith alwaies followeth Christ and is euer vvith christ like the beloued disciple that leaned vpon his bosome We haue seene his starre and are come to worship him Heere is sette downe the end why they came They came to worshippe him For they opened theyr treasures and presented vnto him Gold Frankincense Myâ—th By theyr rich presents you may gesse at the rich assection and loue they bare to Christ They came to giue all holy worship to him that was the King of glory And therefore in testimony of theyr loialty obedience they bring vnto him gystes worthy such a King as it were to defray the tâ—bute of an vndeuided loue gold Frankencense and Mirth Behold a free-will-offering which fayth drew forth and pure deuotion presented an offering better accepted then all the fâ—â— of Raâ—s What gyfts might bee of greatâ—â— value then these So is it shll with the godly they count count nothing too deere which they bring to Christ Looke the 〈◊〉 of Exod. Pure Myrth Frankencense were appoynted by a specâ—commaund for the oyle oâ— holy oyntment and for the persume among other thinges of price there noted In the 36. of Exod. the people brought so liberall and so 〈…〉 towards the building of the Sancâ—â—â—â— that Mâ—â—s was 〈◊〉 to proâ—â—â—me they 〈◊〉 giue ouer Such and so free is the hurt of the righteous when fayth dooth 〈◊〉 it and the grace of Gods spâ—â—â—t inflames it such was the gift of these Wise men This readâ—nes in them must incourage vs to present and giue out of the â—â—easures of harts 〈…〉 to the â—ord And thys we may 〈◊〉 doe since God requireth of vs not golde oâ—â—â—uer or the like but hee requireth vs to offer but our selues a 〈…〉 euen our soules bodies to serue the Lord. Offer not to me thy goods or thy welth or thy gold but saith God if thou vvilt giue me any thing giue me thy hart Sliuer it mine and golde is mine sayth the Lord Aggei We cannot enrich him if wee giue him all that we haue if we giue him al the world and the kingdoms thereof we giue him but his owne For Terra est Doâ—ani â—t plâ—ntiuâ—â— eâ—â—s The earth â—s the Lords and the fulnes thereof GOD required in former ages large sacrifices Oxen Sheepe and Calues but these sacrifices haue nowe an end and are long agone determined but the offering that best pleaseth GOD now is that proclaimed by Salomon 〈…〉 giue 〈◊〉 thy hart And that spoken by Micah in his sixt chapter Where-withall shall I come 〈◊〉 the Lord or how my selfe before the 〈…〉 GOD shall I come before him with burnt â—â—â—rings or with Calues of a 〈◊〉 old Will the Lord bee 〈…〉 of Raâ—â—es or with tâ—nne 〈…〉 of oâ—le or shall I giue my first 〈◊〉 for my transgression euen the fruite of my bodie for the sinne of my soule He hath shewed thee ô man what is good what the Lord requireth surely to doe iustice to loue mercy and to humble thy selfe and to walke with thy God So then ye honour Christ aright and ye then worship him in spirit truth in presenting these treasures of the hart Thys wil be better accepted then the sacrifycing of a Bullocke that hath hornes and hoofes If you thus glorifie Christ hee will also glorifie you and when hee commeth in glorie he will take vs to himselfe and giue vs better habitations then his owne Sonne found with vs when hee dwelt among vs euen glorious mansions in his Kingdome of glory To him be glorie for euer ⧠The true Louers Canticle 1. IOHN 4. 10. 11. Heerein is loue not that that wee loued God but that God loueth vs and sent his sonne to be areconciliation for our sinnes Beloued if God so loued vs wee ought also to loue one another THis loue holdes me to it like an adamant I cannot be deuided froÌ„ it for that it is such a matter as carâ—ieth vvith it doctrine of greatest substance and of greatest necessity Some-what already hath been spoken in the former Treatise concerning this loue now comes more to be spoken therof in this place by course of the text Not doubting but that this argument of loue being presented againe before â—our eyes as at a second view it will the rather be planted in you Eyther the one or the other that former or this latter discourse must needes slampe so deepe an impression in the tables of your harts as no perpetuitie of time shall be able to out-weare Saint Mathew first in his Gospell commended vnto vs the loue of God in sending his sonne into the
But he kils all dead in the â—ewse this is it that marres the market you shal be sure to pay well for it S. Iohn sayes heere was loue in God to giue his sonne for vs but we may say heere is no loue in the Pope saue the loue of lucre the loue of mony So dooth he throughout shew himselfe a playne Antichrist and a Viâ—ar not to God but to the deuill euen his chiefe soueraigne God lookes for no retribution his loue freely presents him he hath giuen vs him and all things with him In this gift are all things contayned For in him dwelleth all fulnes Hee is omnia in omnibus all in all thinges and had wee all the worlde without him it were nothing In him we liue and moue and haue our Being in him we are at peace with God and men in him we obtaine remission of our sins it is he who was wounded for our sinns smitten for our iniquities He was borne for vs that we might be borne againe in him so by that our new birth might haue an entrance into that holy place whether â—e is now ascended It is he that suffered for vs to the end we should not suffer those indurable torments which by our sins we had incurred He was 〈◊〉 for vs that we shold learne to cru 〈◊〉 our old man with our crooked affections In a worde Hee is become our redemption sanctification saluation daily preseruation he is our health our wealth our liberty name but Christ thou hast named heauen earth all the rich treasures blessings in them both For in that God hath giuen vnto vs his sonne he hath likewise with him giuen vs all things 〈◊〉 for our sinnes Reconciliation importeth a regayning of Gods fauour once lost Why then wee cannot perâ—itly consider of the greatnes of this benefit of reconciliation vnlesse we looke backe into our condition and state before this attonement and reconciliation wrought in Christ We were before in a most wretched and miserable estate subiect to sinne â—athan vnder the curse and malediction of the law and the wrath of God quite aliants from God and from the couenant This was the state wherein Adam left vs a state that had in it nothing but wretchednes sinfulnes and corruption but nowe since the exceeding loue of God hath appeared in sending his sonne to be our reconciliation to set vs at peace with God by the vertue of his death Since this true sunne of righteousnes shewed it selfe all is salued sinne death and the deuill haue no more power ouer vs for Christ hath enlarged vs and set vs at liberty like prisoners at a laile-deliuery All this duly considered wee may sing with Paul Nulla â—st 〈◊〉 〈◊〉 new there is no condemnation to them that are in Christ Iesu And henceforth wee may be ready with our Apostle in thâ—â— place to 〈◊〉 vp our harts in the midst of all our crosâ—es vvith this song of deliuerance vvhich 〈◊〉 a better harmony then all the Instruments of musique in the world Heerein is loue not that wee loued God but that God loued vs and sent his Sonne to be a reconciliation for our sinnes It followeth Beloued if God so loued vs we ought also to loue one another We are not capable of this loue of God except we also loue one another Gods loue going first should beget and forme in vs a like loue one towardes another Heere then wee are to learne a lesson of charity It is sayd that loue couereth a multitude of sinnes If wee will haue many sinnes couered we must labour for this charity Wee ought to loue euen our enemies as God loued vs being his enemies but much rather our brethren and neighbours This is not a common loue but a brotherly loue that is heere meant such a loue as Peter commended to the Church in his 1. Epistle 1. 22. Loue one another with a pure hart feruently Where we may obserue the properties of true loue which is It must be brotherly pure and feruent Brotherly not after a common affection for brotherhood is the bond that knitteth together Christians among theÌ„selues euen as brothers without any respect or difference for we haue all but one Christ one baptisme and one fayth so we should haue all one loue Pure it must be without faining without glozing without hipocrisie For many call their neighbours brethren and friends and yet will not stick priuily and secretly to vndermine them It must be feruent there is heate in true loue as there is fire in iealousie VVhere this heate is it will make thee tender thy friend so deerely as that thou wilt not stick to lay downe thy life for him as Christ laide downe his life for the brethren If you will knowne the excellencie of this loue peruse at your leasure the 13. of the first to the Corinthians there you may see the wonderfull effects of it No vertue in the worlde brancheth it selfe into so many strange operations of godlines it will be a spectacle worth the looking on to behold vpon one stalke so many fruites growing of infinite varieties It suffereth long it is bountifull it enuieth not it boastes not it selfe it is not puffed vp it disdayneth not it is not prouoked to anger it reioyeeth not in iniquitie it suffereth all thinges it beleeueth all thinges it neuer falls away c. I end with this one note if you will be resolued that this loue is in you wherof we speake you shal principally know it by this one fruite among many You will so loue one another that you wil wholely imploy your endeuours to doe good one to another and not euill all the dayes of our lyues You will forget and forgiue all iniuries and trespasses committed for his sake who forgiueth you your great trespasses your sinnes a greater debt then vvas forgiuen to the mercilesse debter We cannot come neerer to God than in the resemblance of this loue S. Iohn proues it If thou loue not thy brother whom thou hast seene how shouldst thou loue God whom thou hast not seene Thou sinnest ten thousand times more against God than thy neighbour can trespasse against thee yet he forgiues thee all and canst not thou forgiue thy brother Some can soone shift of the matter by aunswering it thus I will forgiue him but I le neuer forget him He shall come to my pater noster but neuer to my Creede God vvill reaunswere such in the same measure Thou shalt come to my presence where thou shalt see me and my holy Angels and all the holy company of heauen in that honorable consistory when quick and Omnis caro dead shall be iudged but thou shalt be debarred from that holy society Thou shalt not rest vpon my holy mountaine Thus you haue seene God louing vs and manifesting the same his loue in sending vs his sonne to reconcile vs. You haue seene how tender hee is ouer vs how gracious in
things but thys is a reason beyond reason by no humaine reason to be comprized The hautie Astronomers that walke among the starres that send vp their typtoecoÌ„ceits beyond the clowdes as if they were the onely commaunders of the world and could measure the heauens with a span as they seeme to shut vp all in one globe let them trace it no more vpon the pinacles of planetary influences If they can be so humble as to walk with vs heere beneath vpon this earth the seely Cratch in Bethleem where our Lorde lay and the wombe of a virgin trauailing with the most glorious person of the worlde Christ Iesus at whose feete Kings Emperours must cast downe theyr crownes as before the chiefe and supreme King King of Kings and all Kings glory heere may they sinde I say matter enough to occupie theyr wits and senses withall and here they may rather contemplate thys Comet thys blazing starre as in vvhose presence the greatest starre Sunne Moone and all doe lose theyr light Here they may rather wonder at his so strange comming into the worlde as his Disciples wondered at his going out of the world vpoÌ„ his ascending We all acknowledge this loue of God in that he gaue vs his sonne to be borne for vs but where is that serious consideration where is that Isaac aâ—ong vs that will goe out into the fieldes to meditate of this so excellent a benefit S. Paule counted this world but dung in respect of the excellent knowledge of Christ yet with many nowe adaies dunge it selfe the basest thing is preferred before the deerest thing For what is siluer and gold the mammon of this world which the wicked doe so highly magnifie but very earth and vile dung This time wherin we celebrate our lords natiuity we make it a time of feasting and a time of merrie-making and tyme of reioycing but I feare too too fewe there are that reioyce that Christ was as at this tyme borne for them If thys true reioycing were planted in vs it would cut off much vanity and much reioycing in euill It would make vs fall into this holy parlee and angelicall conference Hath God performed this great worke for me and shall I be vnthankfull Shall I forget him that testified so great so vnspeakable kindnes for mee in not disdaining to take my flesh and nature vppon him to be borne for me to die for me to shed his hart blood for mee and to sustaine intollerable torments for mee which I should haue vndergone And all to the end I should lyue and not die If one man should die for another here were demonstration of great loue but in that Christ our Lord would die for vs beeing the sonne the onely sonne of God the brightnes of glory farre superior to the Angels this is yet greater loue such loue as no tongue nor pen can amplifie Expresse it we cannot rather wee may wonder at it and exclaime like Paule O the riches of Gods grace Was borne Heere we must also learne the obedience of Christ our Lord and his humility As it was loue in God the Father that sent forth Christ into the world so it was obedience in Christ the Sonne of God that brought him and presented him vnto the world God would haue him come and it was his will to come for so testifieth he of him selfe Loe I come to doe thy will ò God Hebr. 10. O that we could possibly pactise the like holy obedience that when by the motion of Gods Spyrit working in vs and calling vpon vs to doe any good thing wee might be ready to aunswere We are come to do thy will This was euer in Christ but it is sildome or neuer in vs As the Father hath Ioh 9 29. sent me so I doe alwayes the thinges that please him His humilitie is likewise testified in â—aking our flesh vpon him in beeing borne for vs and in deâ—ecting himselfe to sustaine in his glorious body our infirmities For it pleased him to become in all things like vnto vs sinne onely excepted Great was this humilitie it must beare downe our pride it must teach vs to bee humble and meeke if wee will passe from earth to heauen whether hee is now ascended Abraham bowed himselfe to the Angels to shew that there is no way to come neere vnto God or to the resemblance of Christ but by humility All do gape after honour as Eue thought to be equall with GOD her Maker shee would be higher then shee was and shee would needes from Paradice mount vp to heauen before her time But because she sought it by pride therefore by pride she lost both the one and the other heauen and Eden till Christ regayned them by his humilitie Humilitie is the first step to honour as pride is to basenes and therefore saith Saâ—omon Pride goeth before destruction and an â—igh minde before the fall Pryde before and shame behinde as â—ewys the French-King spake both pithily and pleasantly When pryde is on the horseâ—acke then is shame on the crooper Our Sauiour in the eyghteene of Mark chaulking the way that leades vnto honor saith He that humbleth himselfe shall be exalted but the proud he checketh when he saith thus Hee that exalts himselfe shall be brought low As heere we find humilitie in Christ so may we find it in all the holy men before since Christ Ioseph though he were the greatest Potentate in Egypt yet confessed he was but a shepheards sonne and this he vttered being Gen 46. in the ruffe and prime of his honour Yet Ioseph knew right well that the name of a sheep-keeper was odious to the Egyptians Moses is registred to be the meekest man vpon the earth Dauid beeing instaled into the kingdome humbly acknowledgeth his beginning Thou tookest Dauid when hee followed the Ewes great with young His honour made him not forget his peâ—gree That Prince who spake mildly humbly to Eliah was not consumed so if 〈◊〉 will not be consumed with the fire of Goâ— wrath we must be humble Saint Basill speaking of the creation 〈◊〉 man saith Cur accepit Deus 〈◊〉 Why did God take the dust of the earâ—â— Câ—m 〈◊〉 audis cur elâ—uaris Why should dust and ashes be proud then Surely neyther honour noâ— riches nâ—â— friendes nor apparrell nor ought else if â— the glory of the world were heaped vppâ— vs it should not make vs proude If theâ— mightest weare â—oth of gold remembeâ— couers but a â—oule â—â—rkaâ—â—e dust ashes Of all sorts of proude men they are â—o be most condemned that are proude of theâ— apparrell as if they should glory in thâ—â— shame for apparrell was made to coueâ— our shame When Adâ—â— had sinned and so knew thâ—â— hee was naked presently hee made himselfe breeches of â—â—g-leaues So sinne and shame were the first Taylors that shaped Adams garments The humble and proude are both noted â—â— Scripture by theyr diuersitie of apparell Iohn is noted
waâ—ed in a carefull consideration mâ—â—â— needes work mightily in the chyldren of God and driue them to acknowledge with S. Iohn in this place That â—eereâ—â—â—◠〈◊〉 indeede These first words in the Text how bare and naked so euer they may seeme at the first front or blush do carry in them matter of moment they must run in our mouthes if we sound them rightly and significantlie with a kinde of Emphasis Thus if you require to know the loue of God why heere you may learne it Saint Iohn tels you that heeâ—e-in was the loue of God made manifest in that he sent his sonne c. You are bought with a price saith the Apostle the words make but a bare shewe but they are very significant as if hee shoulde haue sayd A price with a witnes So heerein is loue that is a loue vvith a witnes For God so loued vs that he spared not his onely Sonne but gaue him for vs all to death Him that knewe no sinne God made to be sinne for vs that we should be made the righteousnes of God by him It is not possible for vs to expresse the greatnes of this loue of God in this behalfe for it is infinite it is as great as God is great whose glory filleth the world the heauens the earth and the creatures No man can vnderstand this loue but they that haue the beneâ—â—â—e of it I meane the redeemed of the lord as no man could learne the Elders newe song â—uâ— the 〈◊〉 forty foure thousand which were brought from the earth Reuel 14. This loue of God we all doe behold like the brightnes of the Sunne whose fierie beames and christall rayes proceeding as from the Father of all lights passe forth to the ends of the world But where be they that in beholding this loue of God this sunne-bright cleerenesse of Gods rich grace will bee ready with the Wise-men to present vnto God all holie vvorshyp Where is the rich thankfulnes aunswerable to this rich grace VVee read of â—enne Lepers that vvere clensed and of the tenne but one returned to giue thanks So we are all clensed by the bloode of Christ but scarce one of ten returnes to giue thankes to him that clensed him thereby to testifie our dutifull affection to Christ as Christ testified his to vs in laying downe his life for the many sealing vp remission of sinnes by his blood The sicke is cured but he hath forgotten the Physition that cured him The diseased is deliuered and the mortall wounde is salued but the Patient now become a whole man remembers neyther his sore nor yet the Physition Heerein is loue not that we loued God Saint Iohn in speaking of this loue doth not presently acquaint vs with the particularitie of this loue but hee first suspendeth the matter the rather to drawe from vs attention and carefulnes Before I proceede to tell you what thys loue is I will first tell you what it is not A thing that is sought for being presently found is no longer thought on and so if the Apostle should vppon the sudden discouer to vs this so great a mistery of Gods loue it would be but lightly regarded Therefore hee offers it and yet drawes it backe againe and then presents it againe stil offering and yet with-holding to make vs the rather long after it with a more eager and feruent affection Like children in this respect vvho the more they be denyed of that they woulde haue the more they cry do neuer leaue crying till it be giuen them Not that we loued God The loue I meane sayth Saint Iohn is not the loue that you meane It is not vaine loue nor selfe-loue nor carnall loue nor the loue of the worlde nor the loue of honours nor the loue of pleasures nor the loue of riches it is none of all these for this is our loue but I am to tell you of Gods loue It was not loue in vs but in God was this loue that caused Christ to come vnto the world Nay there was in vs no loue at all the contrary was in vs euen hatred and enmitie therfore it is sayd cum hostes essemus And therefore well might the Apostle make this conclusion against vs not that we loued God And wee our selues doe iustifie the truth therof in our selues for we know that we loue our lusts and our vanities and the world more then God Adams corruption hath trans-fused it selfe into Adams children euen all his posteritie God had giuen him all the kingdoms of the earth and placed him in Paradice this worlds heauen heere God exhibited plentifull testimony of his loue but Adam could shewe forth no loue to God for this so prooued by his wilful disobedience The taste of one Apple made hym forget both himselfe and God his Maker And haue not our pleasures the same soueraigntie ouer vs. Iudas solde his Maister for thirtie pence he loued his mony better then his Maister and many Mammonites now whose cares are vppon theyr coffers and whose mindes are vppon the bagge as Iudas was if they would not be corrupted with mony to betray Christ yet they could be contented to betray the members of Christ theyr brethren and neighbours for fewer shekels of filuer then Delilah tooke from the Princes of the Philistims No man would willingly be leprous yet many worldlings that are carried away with the loue of riches could be coÌ„tented to buy a leprofie with lesse then two bags of siluer 2. Reg. 5. as Gehazie did Esau as hee had an earthly name so vvas he earthly minded his prophanenes is laid open to all eyes where it is registred of him that hee solde his birth-right for a messe of pottage And he is no lesse infamous for so dooing then hee that burnt Dianas Temple at Ephesus or that Tyrant who harped Nâ—â—o at Romes flames That Esau is long agoe dissolued into earth and dust but out of his ashes others like him are risen vp like Cadmus brood and the same prophannes that was in Esau is growne vp with them Many Edomites liue now that can be content to sell a better patrimonie then he did euen their spirituall inhearitance which they should haue in Christ and all for the transitory pleasures of this life To be short we should loue God onelie principally before all things We should loue God more theÌ„ our parents our countrey our friends our selues c. Hee that loueth Father or mother or sister or brother or wife or â—hyldren or kinsfolkes more then mee saith our Sauiour Christ is not woorthy to be my disciple This ought to be but wee cannot yet apply our selues to this loue which Christ doth here so necessarily require We are all like Demas loth to part with the world like the young rich man in the gospel who was vnwilling to leaue his possessions he loued his vvealth better than Christ And therefore vvhen Christ bad him folow him he chose rather to folow the
Dauid Awake vp Lute and Harpe awake vp my glory I my selfe will awake right early If Dauid daunced before the Ark which was but a testimony a signe of gods presence how would Dauid haue daunced skypt and trypt it if he had liued to see his Lord walking vppon the earth as his Apostles did What should I more say surely this is all I can say if this loue of Christ this true reioycing were planted in you you would carry lesse loue to the world then you do Neyther the loue of riches nor the loue of honour nor the loue of long life no wealth no friendes no treasure shoulde weare it the gayning of tenne thousande worlds should not be able to draw vs from Christ Symeon was wearie of the world vvhen once hee had founde Christ Nowe let mee die saith he As if he should say Now haue I had the fruition of the greatest blessing a greater treasure then this the worlde cannot afford me For mine eyes haue seene my saluation And so haue our eyes seene the same saluation wee should therefore loue the world no more than Simeon did I count all things but losse saith Paul in respect Philip. 3. of the excellent knowledge of my Lorde yea very dâ—ng c. And in the eyght to the Romaines hee concludeth with a sweete protestation saying Neyther death nor life nor Angells nor Principalâ—ties nor height nor depth nor things Rom. 8. Present nor thinges to come nor any creature shall be able to separate mee from the loue of God which is in Christ Iesus our Lord. Oh that now among vs might be found some such like Simeon or like Paul or like Dauid in his Psalmes and elswhere euer sending foorth plentifull testimonies of his reioycing in Christ Let vs reioyce This reioycing is not a matter so soone practized as many conceiue it to be Euerie man will be ready to say wee doe reioyce and wee are right glad of thys day of the Lorde And as a signe of our reioycing wee are willing to celebrate not thys day onely but euen this whole feast in remembrance of our Lord. And to this purpose wee deck our houses and our streetes our Temples vvith boughes like them that strewed branches in the way where Christ should come and crying Hosanna before him as hee rid to lerusalem And we with mouth and hart are readie to cry Hosanna in like sort Blessed is he that commeth is the name of the Lord. All this beloued wee may doe and yet come short of the true â—eioycing It is not in euery man power to reioyce and therefore Dauid saith Blessed are the people that can 〈…〉 And to shewe who they are that can so reioyce it is added They 〈…〉 the light of thy couâ—â—◠〈…〉 Psalm 88. continually in thy Nâ—â—◠〈…〉 nesse shall they exalt them-seâ—ues Their hearts are euer indyting good matters and theyr tongues are as the pennes of readie Writers freely and cheerefully to tell out the goodnes of the Lord. They wil not hide the mercies of the lord from theyr children yea to the generation to come will they shewe the prayses of the Lord and the wonderfull acts that he hath doone Hence we may learne the manner of true reioycing Wee should be euer meditating vpon the Lords mercies and wee shoulde publish them to our chyldren If it vvere possible we should make it knowne to the whole world what God hath done for our soules This should bee our continuall exercise not for a day or a month or a yeere but for euer Infinitely happy were wee if we could thus reioyce But alas our reioycing is in euill wee reioyce not in Christ or if we doe reioyce it is but an interim a starting ioy a temporarie and a â—leeting ioy of no continuance like a buble on the water which dies while it swells As long as my Text runnes or vvhyle you are in the Church and do heare Christ spoken of you remember him and â—ou can breathe out a short thanks-giuing like a Schollers grace but no sooner shall you get home to your houses and a fayre payre of cardes or tables throwne vpon the table but all is forgotten the price of our Redemption forgotten yea Christ himselfe forgotten so dooth a little vanitie like a dampe soone extinguish all the lights of godlines I knowe you would be loath to bee thus censured doe but aske your selues your consciences and they shall tell you whether I misdeeme or not Your comming hether nowe I commend the simplest that sits among vs in Gods house will seeme to present himselfe before the Lorde as a sacrifice of thanksgiuing for this great benefit in Christ begun to be wrought as vppon this day the ioyfull day of Christes incarnation But thou must know that God requireth no temporary but a continuall sacrifycing of thy selfe a daily presenting of thy Christian duties VVhat is become of you or where are you bestowed all the yere after The Church is now ful but a few Sabbaths hence scarce the fourth person wil be found in this place Heere one and there one like the after-gleaning in the vintage What doth this argue but that wee celebrate this feast rather for custome than for conscience Thys is called a time of feasting and a time of reioycing and a tyme of merrie-making and so it ought to bee so it bee doone in the Lord. But wee greatly prophane the same in bestowing it wholy vpon our lusts in ryoting reuelling and roysting in dycing and carding and in pampering vp our bodies too much with the supersâ—uities of Gods creatures All such reioycing is euill You seemed once thys day as Lampes burning in the Sanctuary and novve you seeme to haue neyther oyle nor light at all Nowe no Lampes but lumpes of sinfulnesse and the sencelesâ—e earth groneth vnder the massy weight of such a burden If the prophane Iewes should come into your houses and to your Taueâ—â—es and there looke vpon your disorders Finding you not trauâ—â—sing the Scriptures nor reading the lawe and the Prophers nay all of you otherwise exercised wholy deuoted to sinsul vanitie some at cardes some at dice swearing and forswearing c. Others carowsing and quâ—â—â—ing powring in wine strong drinke without measure as if theyr â—odies were giuen them to no other purpose And hee is the iolliest fellowe that can drink his companion vnder the boord As if they meant to make themselues famous in this as the Sâ—ythians thought to make themselues famous in another respect Among them hee was reputed the brauest Gentleman that had committed the bloodiest sâ—aughter Such forget Esayes woe in the thirde of his prophecie 11. 12. 14. verses Therâ—ore hath hell inlarged it selfe and hath opened his mouth without measure O that this one sentence of terrour were ingrauen in the tables of our hearts or inrolled in lead or in stone for euer This one sentence of the seuerity of gods iustice against such would make vs
world And al the peace-makers in the earth are not able to sette these two at one the loue of God the loue of the world For Christ hath spoken it If you loue the world the loue of God cannot be in you You see the truth then of this conclusion not that we loued God but that God loued vs and sent his Sonne Heere the Apostle sheweth the particularitie of the loue which all this while hee suspended Heerein is that loue manifested in sending his sonne c. There was no good thing in vs at all no mirit or desert that might moue GOD to giue vs his Sonne It was his loue onely and the good pleasure of his wil as the Apostle speaketh to the Ephesians in the first chapter Our aduersaries ought to blush if Christian modestie did rest vpon them vvhen they read this text in Iohns Epistle that other in his gospel since they denie that truth which is is both places elswhere so strongly maintained They would perswade men by their doctrine of merit that this loue of God is but a matter of course as if God were bounde to loue vs and that we can deserue at gods hands to be so loued Yea they say we may doe good works of Supererogation more then God requireth Wee neede not farre fet Scriptures to aunswere such One Text of many shal suffise this now in handling God loued vs first and not we him Nay he loued vs when we hated him and fell from him by wilful transgression As soone as Adam had sinned GOD in this his loue salued him with the promise of Christ the seede of the vvoman breaking the Serpents head This loue of God was vniuersall it extended to all men of all sorts Iewes and Gentiles circumcised and vncircumcised bond and free beleeuers and vnbeleeuers In thy seede shall all the Nations of the earth be blessed All might haue taken hold of this blessing as freely as Adam might stretch his hand to all the trees of the garden saue the tree of knowledge God would haue all men to bee saued and therefore Christ was offred to all but in that all bee not saued the fault is theyrs that will not pertake of this blessing The death of Christ was sufficient for al but it was not effectuall for all it was effectuall onely for the beleeuers And therfore saith this same Iohn in the 3. Chap. of his Gospel That so many as beleeued on him should not perrish All were bidden to the marriage of the Kings Sonne yet all did not come nay they who were first bidden came not at all So the fault was theirs that refused being so solemnly inuited In like manner all are not saued that are called to partake of this loue of God vniuersally made knowne to the whole world in Christ who would haue all men to be saued Onely the beleeuers haue this prerogatiue For many are called but few are chosen And sent his sonne to be a reconciliation Infinite are the testimonies of Gods loue towards vs as Paule said O how vnsearchable are thy iudgements O Lord and thy waies past finding out So may wee say ô howe deepe is thy loue ô Lord towards vs how vnsearchable past finding out no bucket of mans vnderstanding is able to sound the bottome of this bottomlesse fountaine Thy loue was manifested first in giuing vs a Being when before wee were not in committing to vs the gouernment of this mossie vvorlde and the creatures therein making vs for dignitie but a little infeâ—iour to the Angelles pouring vppon vs all temporall blessings For all thinges that euer vvere or are for our sakes they vvere and are created all for the ministerie of manâ— all to serue man and man to serue GOD. This tesâ—â—sâ—â—th the aboundant loue of our Creatoar but more then can be most is this exceeding testimonie of his loue in sending his Sonne his onelie begotten Sonne Christ Iesus into the world for our redemption The worke of the sixe daies Creating of the worlde is nothing to the worke of the redemption of the world Which made Saint Iohn exclaine with a speciall kinde of admiration So God loued the world that he gaue c. And againe in this place Heerein is loue in that God â—ent his sâ—nne to be a reconciliation Hee spared not his onely sonne but gaue him for vs all to death Neuer was there a time since man began to be vpon the earth sitter for the learning and practising of this heauenly lesson than now for these are the worst and last times wherein the sinns of men are growne ripe for the sickle of Gods wrath and men drinke vp iniquity like water Men are so frozen in their dreggs and the world with the lustes thereof â—ath so captiued them that they can sinde no leasure at all to enter into this carefull consideration of Gods loue You knowe the parable of the excusers in the gospel One had bought a Farme another had bought a yoake oâ— Oxen the third had married a wiâ—e So is it in this declyning age of the vvorld some are so intangled and wholely prepossest with tâ—e cares of this lyfe others agayne so solde to carnality and lycensiousnes as if they had bound themselues apprenâ—zes to the deuil to serue in the stauery of sinne And a thirde sort so irreligiously carelesse and voyde of all seeling that they can finde no svveetenesse no comfort no tast in GODS worde farie wide of Dauids affection it vvas in his mouth sweeter than the honey-combe but to these menne it is more bitter than vvormewood They thinke euery moment of time too long which is bestowed in Gods seruice Onely they come to the Temple of God for fashions sake and as it were by compulsion like a Beare to a stake drawne by violence as soone as they are in the church they couet to be out of the Church far vnlike those Lampes in the Sanctuary which were alwayes burning And so by one meanes or other fewe or none can thinke vpon the loue of God All such are heere pinched by the elbow and are wakened with the alarum that S. Iohn heere soundeth Heerein is loue c. And sent his Sonne In the 3. Chap. of his Gospel hee sayth He gaue his Sonne all is one God giues and sendes his Sonne Christ vnto vs and yet the Papistes will keepe him from vs vnlesse wee will buy him at their hands God doth giue his Sonne freely and the Sonne offers him selfe freely and yet the Pope wil sell him Hoe euery one that is thirstie come to the Esa 50. waters and you that haue no mony come The Popes proclamation runnes in another tenor Hoe saith hee you that haue mony come and buy out your sinnes you shall haue Bulls and pardons and indulgences and dispensations and priuiledges to sinne while you liue These are strong delusions sweete allurements and able to entiâ—e all the Marchants of the earth to this so great a Mart.