THE HOLY SALUTATION OF THE BLESSED APOSTLE Saint Jude, to the Saints and servants of God. PREACHED AT PAUL'S Cross the seventeenth of November. Anno Dom. 1611. By FRANCIS TOMLINSON, Preacher of the Word, and Chaplain to the Right Honourable, the Lord Ellesmere, Lord High Chancellor of England, and Chancellor of Oxford. Quibus parum vel quibus nimium mihi ignoscant; quibus autem satis est, non mihi sed domino mecum gratias agant. AT LONDON Imprinted by FELIX KYNGSTON for George Norton, dwelling near Temple bar. 1612. TO THE RIGHT WORSHIPFUL, RELIGIOUS, AND Virtuous Knight, Sir THOMAS LVCIE, high Sheriff of , mercy, peace, and love be multiplied. RIght Worshipful, when I was called by my Lord of London to preach at Paul's Cross, I resolved with myself to answer with Moses, Exod. 5.10. I am not eloquent but slow of speech, slow of tongue; with jeremy, jer. 1.6. I cannot speak for I am a child in understanding; with john Baptist, non sum dignus, Matth. 3.11. I am not worthy; and with Saint Paul, 1. Cor. 15.9. I am the least of the Apostles, not worthy to be called an Apostle; nevertheless being commanded I did obey, obeying spoke, speaking, feared rather a reproving then an approving of that I spoke; howbeit (beyond all desert and desire) it pleased some of friendship and affection to commend, others of favour and good conceit even then conceived, instantly to urge that my poor pains might be printed, which I utterly refused as unworthy to see the light; since I understand by some, that some have given out, that if I will not give a true and perfect copy, they will put it out in parts, pieces, and imperfect as they took it: of two evils therefore I have chosen the less, choosing rather to undergo the hard censures of such, as are more ready to censure others then do any good themselves, then to suffer this simple Sermon without my knowledge and consent to be thrust forth in imperfect notes. I affect not popular praise, nam quis ego sum, aut quae est in me facultas? Neither do I respect the uncharitable censures of Papists, ●usten. Atheists, schismatics; for, qui volens detrahit famae meae, nolens addit mercedi meae: He which with his will impairs my name, against his will augments my reward. But my desire is only that my poor talon may be employed to God's glory; let God be glorified by me, and let me still be vilified for God's sake. Not unto me O Lord, not unto me, but to thy holy name give the glory. That I am bold to shroud these first fruits of my simple labours under your Right Worshipful patronage (besides private causes) your Zeal of God's glory, delight in Gods sacred word, great love to learning and religion, good favours towards God's Ministers have deservedly invited me; macte virtute esto: go forward I beseech you in godliness, increase in grace, grow from strength to strength, from virtue to virtue, be constant in the faith, stoutly defend the truth, earnestly contend for the truth, let not the cunning Papist seduce you, nor the malcontent Schismatic insinuate himself into you, nor the godless Atheist ring and sing in your ears devilish charms; but honour him sincerely which will honour you, love him fervently which loveth you, delight in him chief which delighteth in you, cleave to him inseparably which will never forsake you: sed quid verbis opus, ubi nihil opus? I know you do it, Phil. 1.3.4.5 and I thank my God having you in perfect memory always in all my prayers, praying with gladness because of the fellowship which you have in the Gospel, from the first day I knew you till now; yet as Paul, Sylvanus, and Timotheus gave hearty thanks to God for the Thessalonians, that they had received the Gospel, in such sort that they were examples not only to them of Macedonia and Achaia, 1. Thes. 1.2.7. but also to the Christians in all quarters; so do they earnestly desire them to continue according to their good beginnings; cap. 4.1. we beseech you brethren (say they) and exhort you in the Lord jesus that ye increase more and more, as ye have received of us, how ye ought to walk & please God; as if they should have said, we do not command you as Lords over you (as now the Pope doth) sic volo sic iviubeo, stat pro ratione voluntas; & as Constantius that Arian Emperor, quod ego volopro canon sit; but we beseech, entreat and exhort you by the Lord jesus, that if you respect and reverence Christ, if you fear him as a Lord, and love him as jesus, suffer the words of exhortation; for we speak from him and for him: In like manner I beseech you (Right worshipful) give me leave, currenti addere calcar; Seneca. habet hoc proprium generosus animus ut excitetur ad honesta; It is proper to a noble mind to be excited to honest actions; and seeing I know that you know in religione vera virtus, in virtute vera nobilitas; and that nulla vera religio sine sapientia, Lactantius. nec ulla vera sapientia fine religione. Pardon my Zealous affection and tender care of your everlasting good, enforcing me to beseech you to go forward in good things, and increase more and more in godliness, for declining in religion brings a stain of honour, and a decay even of temporal portion: I fear it not in you; for as it is no small comfort to me often to call to mind the tractableness, willingness, readiness, I found in you to drink in thirstingly the principles of religion, when I taught you also the rudiments of Grammar; so is it, and ever shall be my great comfort, not only to hear of it, but often to be an eye and ear witness of your zeal for the truth of God, I mean your resolute constancy, and constant resolution to defend the truth against malicious Papists, malcontent Schismatics, and miscreant Atheists: continue in the same, fight the good fight, stir up that gift of God which is in you, be faithful unto the end, and in the end you shall receive the end of your faith even the salvation of your soul: In the mean time I humbly beseech you to pardon my importunate boldness, and accept of this poor widows mite, as an undoubted testimony of my unfeigned affection towards you in the Lord. Now the Lord of Lords enlarge his mercies more and more towards you, perpetuate to you an honourable name and memory amongst his faithful servants in this present life, and crown you with an endless crown of glory in the life to come. Your worships in all dutiful affection, FRANCIS TOMLINSON. THE HOLY SALUTATION OF the blessed Apostle S. jude. IVDE 1.2. 1 Jude a servant of jesus Christ, and brother of james, to them that are called and sanctified of God the Father, and reserved to jesus Christ: 2 Mercy unto you, and peace and love be multiplied. THis holy Epistle of the blessed Apostle Jude, though short, yet sententious; though little yet not lightly to be regarded, for albeit it contain not argument and matters of sundry sorts, as the sacred Epistles of other Apostles do, yet as it were in one general exhortation, the Apostle exhorteth the Saints and servants of God to constancy and perseverance in their profession of the Gospel; inveighing sharply against carnal profession and gross abusing of Christian religion: and also admonisheth them to beware of impostors, seducers, false teachers, cunning deceivers, which were craftily crept in amongst them, drawing men from purity of religion to impurity of the flesh, whom the Apostle lively painteth out in their several colours, and against whom he justly denounceth the fearful judgements of God to be inflicted upon them; for plain and evident demonstration whereof he setteth down manifold examples and manifest testimonies out of the sacred scriptures. The main scope then, and general drift of th'Apostle, in this Epistle is, partly to set down the duty of every Christian, and partly to set out the corruptions of those and these times. The occasion of writing this Epistle was this; It is affirmed by the most learned of all times, and agreed upon by the best writers, that this Apostle Jude outlived many (yea most) of the Apostles; continuing, and preaching in Mesopotamia, Pontus, Persis and other parts of the world, till the reign of Domitian the Emperor, in whose reign iniquity reigned, impiety abounded, corruption of manners and dissolution of life raged in every place; Yea even some which made an outward show of religion waxed wanton, abusing the free favour grace and mercy of God promised and published in the Gospel. Which when this holy man of God saw, (and seeing grieved at it) he wrote this Epistle, admonishing the Saints of God to take heed to themselves, lest they also should be carried away with the errors of the wicked and so fall from their own steadfastness, and not only so, but that in so dangerous times they should earnestly contend against seducers, and constantly defend the faith, truth, and religion of jesus Christ once received. These words are the holy and religious salutation of the blessed Apostle S. Jude, wherein, (as usually in every salutation) it may please you to observe three circumstances 1. The person saluting. 2. The persons saluted. 3. The form or manner of salutation. The person saluting, is described three ways 1. By his name: jude. 2. By his calling: A servant of jesus Christ. 3. By his kindred: The brother of james. The persons saluted are adorned and beautified with 3. excellent titles. 1. They are called of God. 2. They are sanctified by God. 3. They are reserved to jesus Christ. The form of salutation is a prayer; wherein the Apostle wisheth three blessing 1. Mercy. 2. Peace. 3. love. Mercy, the fountain of Salvation. Peace, the fruit of Mercy. Love, the fruit of peace. Of these in order, by God's assistance, and your christian patience. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Jude, or judas: of this name our Saviour had two Apostles; the one called judas Iscariot, who for thirty pieces of silver betrayed and basely sold his Lord and Master. servus Dominum, Discipulus magistrum, homo Deum, creatura creatorem tradidit, vendidit, vilissimè vendidit: The servant betrayed, sold, most basely sold his Lord, the Disciple his Master, man God, the creature the Creator. Infoelix mercator judas; Oh unhappy, wretched, accursed merchant judas. The other called judas, the son of Alphaeus, called also Thaddaeus and Lebbaeus, which variety of names was given him (as some think) not only to distinguish him from judas the traitor, but that the very name of judas, as odious to all, might utterly be forgotten; howbeit this Apostle not ashamed of this and his name, in the very forefront of his Epistle calleth himself judas: I rather think then that these names, Thaddaeus and Lebbaeus were given unto this Apostle neither to distinguish him from judas the traitor, nor utterly to extinguish the name of judas; but because judas, Thaddaeus, and Lebbaeus signify all one thing, to wit, praising or confessing. The occasion of which name with the reason thereof is set down in the 29. chapter of Genesis the 35. verse: For when Leah had borne three sons to jacob, she conceived and bore a fourth son, saying; Now will I praise or confess the Lord, and she called his name judah. The author then of this Epistle could not be judas the traitor, for he had hanged himself long before, Euseb. lib. 4. cap. 5. nor Jude the fifteenth Bishop of jerusalem, for he was long after; but Jude the son of Alphaeus, and servant of jesus Christ. servi à seruando; Augustine, de civitate Dei, lib. 19 cap. 15. because such as by right of war and law of Arms might have been slain and put to death, being reserved and kept alive by the Emperors and conquerors were sold and made servants. Of servants there are three sorts. 1. some by slavish voluntary subjection. 2. some by condition. 3. some by profession. The first, the servants of sin, the second of men, the third of God. The first service, sinful, the second civil, the third Christian. Servants of sin they are which with greediness commit sin. 1 Facere peccatum non est simpliciter peccare, sed toto anima in peccatum in cumbere. Qui facit peccatum sernus est peccati: He which committeth sin (saith our Saviour) he is the servant of sin. joh. 8.34. That is, Quisquis indulget peccatis, secure peccat, peccata peccatis addit, non potest non peccare. Whosoever doth give himself over to commit sin with greediness, doth sin with security, without remorse, doth add sins unto sins without repentance; cannot but sin, he is rightly termed the servant of sin. Know ye not saith the Apostle, that to whomsoever ye give yourselves as servants to obey, Rom. 6.16. his servants ye are to whom ye obey, whether it be of sin unto death, or of obedience unto righteousness? Duram serviunt servitutem: They which serve sin serve a hard service. Stipendium peccati mors; The wages of sin is death: Faciunt peccatum (saith Augustine) ut aliquam corporalem caperent voluptatem; In euangel. johannis tract. 41. voluptas transit, peccatum manet; praeterit quod delectabat, remanet quod pungat. They commit sin, that by sin they may take some corporal pleasure; the pleasure passeth away, Nocet empta dolore voluptas. the sin remaineth. That which once delighted is gone, that which may still sting abideth. Servants by condition they are, which are either borne such by nature, or taken captives in war, or bought with money (they which are hired are hirelings) to such servants Saint Paul giveth grave counsel: Servants obey those, Ephes. 6.5.6. which are your Masters according to the flesh with fear, trembling and simplicity of heart, not with eye service as men pleasers, but as the servants of Christ. Nomen istud culpa meruit, non natura. De civitate Dei. lib. 19 cap. 15. This name of servant (saith S. Augustine) not nature but sin deserved: for the name of servant was never heard of, till Noah cursed Canaan the son of Cham who discovered his father's nakedness. Genes 9.25. Cursed be Canaan a servant of servants shall he be. Hence it may be that the Pope is styled servus servorum a servant of servants, for he is a servant of servants, that serveth not Christ. Servants by office, calling and profession they are, which being called, obey and offer their service to God and to his son Christ jesus; these are of two sorts; for men are either the servants of God generally or particularly; generally they are all the servants of God which acknowledge him for their Lord, dedicate themselves wholly to his service, endeavour to do his will, and for his sake patiently, yea gladly suffer afflictions, james 1.2. persecutions, crosses, losses, derisions, death itself; high veri servi veri Dei: these are true servants of the true God; Such servants bond and free, male and female, rich and poor, noble and ignoble, learned and unlearned, Prince and people must be and will be, if they will be saved: particularly and specially they are the servants of God, and of Christ, who in some several and chief calling do service to God, advance his glory; promote Christ's kingdom; Thus magistrates supreme and subordinate in common wealths, thus Arshbishops, Bishops, ministers of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in a special service are the servants of God & of jesus Christ; both these latter ways as well by condition as by vocation, the Apostle Jude professeth himself the servant of jesus Christ; by condition, because by Christ he was freed, redeemed and delivered from the slavery of sin and tyranny of Satan; by office and calling because not only in his general calling, but chiefly in his particular, the Apostleship, he carefully and faithfully performed his service, to his Lord and Master jesus Christ. The third thing to be considered in this Apostle is his alliance or kindred, the brother of james; not the brother of james the son of Zebedaeus and brother of john, which james was killed by Herod; Acts 12.2. but the brother of james the son of Alphaeus and Mary Claephas, the sister of the blessed Virgin Mary, and so the cozen german of jesus Christ. He calleth himself the brother of james for two respects, the one to distinguish himself from judas Iscariot the son of Simon, john 6.70. whom our Saviour calleth a devil, Nun vos duodecim elegi? Have I not chosen you twelve, and one of you is a devil? the other to win more credit (not to his person) but to his doctrine, that all men might know that this Epistle was penned, not by judas the traitor, but by judas the brother of james the just, Dictum clari hominis facile admittitur. and therefore might more reverently receive it, and more religiously regard it. Thus much for explication; now to application. First whereas the name of judas was given to Iscariot the traitor, as well as this holy Apostle Thaddaeus, both having a like outward calling; both a like office, both Apostles of jesus Christ; yet this man good and godly, that wicked and ungodly; We clearly see that it is not the name, title, or office that makes a good man; but the grace and mercy of God; job. 32.9. for as the learnedst clarks have not always been the wisest men, so the greatest in place either in Church or Common wealth, have not always been the best men: If outward titles and high places, Freno indorato non fà megliora il cavallo. could make men virtuous, religious, holy, godly, the servants of jesus Christ. judas Iscariot might have been as good, godly, holy as this Apostle, yea before him, for Iscariot was Christ's steward, his pursebearer, disburser of all things for Christ and his company, and yet behold, a thief, a traitor, a devil: the like may be said of Saul, Ahab, jeroboam, Rehoboam, Absalon, Achitophel. Haman, Herod: what need we go so far for examples? Dominobis ista nascuntur; we have plenty of these near home; passing over some which have been Kings, Counsellors, Archbishops, Bishops, judges, Magistrates, Ministers of the word in this land: I pass to Rome, and demand whether high places (the highest on earth as papists affirm) hath made Pope Silvester the second, a sorcerer, necromancer, magus diabolicus, a devilish magician, one that gave himself to the devil; Pope Alexander the sixth, a most prodigious filthy fellow, cuius avaritiae totus non sufficit orbis; cuius luxuriae meretrix non sufficit omnis; whose covetousness a whole world could not satisfy, whose filthiness all the whores in the world could not satisfy; Pope Hildebrand reipub: et ecclesiae pestis & perturbator, the very plague and disturber of Church and common wealth, good, godly, holy men; yet the Pope cannot err either in life or doctrine; Christ hath prayed for Peter and Peter's successors, that their faith should never fail. So that though Siluerster the second, Alexander the sixth, & Hildebrànd became firebrands in hell: yet all the Popes that have been or shall be, shall be saved Bernard. hanc misericordiam nole; I desire no such mercy at God's hand. But ex fructibus eorum cognoscetis eos, by their fruits (saith our Saviour) you shall know them. jerem. Non locus homines, sed homines locum sanctificant. Non omnes filii sanctorum qui loca sancta tenent: they are not all the sons of Saints, nor Saints themselves which hold the places of Saints. God oftentimes bestoweth upon wicked and ungodly men high titles and great places, partly to their greater condemnation, Celsae graviore casu decidunt turres. Seneca. S● mons sublimis, profundior est tibi vallis. feriuntque summos fulmina montes; The mighty shall be mightily tormented, and partly for the punishment of ungrateful people, as to Saul over the Israelites. Secondly, whereas the Apostle Jude pleadeth his calling; partly that his doctrine might with more attention and reverence be received, and partly to comfort himself in his calling; assuring himself that he which called him and sent him, would bless him, prosper him, and be with him; we which are the messengers of God, ministers of Christ, and Christ's mouth, must not be ashamed of our calling, but boldly profess, and openly plead our calling, though scornfully by scorners of religion we are termed priests. The jews thought they mocked Christ, when bowing their knees they cried 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Hail King of the jews; Matth. 27.29. against their wills they honoured him, for indeed he was the King of the jews, and Gentiles. Qui volens detrabit famae meae, nolens addit mercedi meae. Augustine. So when these graceless contemners of our glorious calling think to vilify us by terming us priests, (against their wills) they magnify us, for indeed we are the Lords priests to serve in his house, and attend at his table; the scornful behaviour (then) and reproachful scoffs of godless atheists, and worthless miscreants shall not daunt and discourage us in our calling, assuring ourselves, that he which hath called and sent us will be with us, as he was with Moses: Exod. 3.12. jerem. 1.8. certainly I will be with thee, with jeremy: Be not afraid of their faces, I will be with thee to deliver thee; with the Disciples: Behold I send you forth as lambs among wolves. He that heareth not you heareth not me, he that receiveth not you receiveth not me, Matth. 28.20. he that despiseth you despiseth me; but behold I am with you always unto the end of the world. Thirdly whereas the Apostle Jude doth not first entitle himself the brother of james, and then the servant of jesus Christ, but first the servant of jesus Christ, and then the brother of james, we learn to esteem it a greater privilege, honour and dignity to be the servants of jesus Christ, Non refert quibus parentibus quis ortus sit, si sit virtute praelitus. then to be allied to the greatest princes, potentates and personages in the world; for if the servants of jesus Christ (though never so poor, base, beggarly, ignoble, contemptible) yet happy and blessed: If not the servants of jesus Christ, though never so rich, noble, honourable, great in this world; yet miserable and wretched. Witness Dives and Lazarus. Postridie sum ●atus ego quam ●upiter. Ajax boasted that he was (à jove tertius) the third from jupiter) and yet a Pagan, infidel, one that never knew, served, truly worshipped jehovah the true God. Infoelicissimus Ajax, most wretched and unhappy Ajax, E meglio viuer ●virtuosa-mentè the nascer nobiliment. thy royal alliance could not keep thee from murdering thyself and tumbling into hell. Jude professeth himself the servant of jesus Christ: foelicissimus judas, most happy and blessed judas, thy service made thee truly blessed in this life; and perfectly blessed after this life. If then with this Apostle we profess ourselves, and desire to show ourselves indeed the servants of jesus Christ, we must do three things: 1. First, we must imitate our master's virtues. 2. Secondly, we must attend his pleasure. 3. Thirdly, we must addict ourselves wholly to his service. In our Lord and Master Christ jesus shined many excellent virtues, yea all virtues; love, patience, humility, meekness, mildness, mercy, clemency, purity, piety, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, john 1.14. the fullness of grace and truth; these must shine in us, love, patience, humility, mildness, meekness, gentleness, goodness, clemency, purity, piety: else falsely are we called the servants of Christ. Christiani nomen frustrà ille sortitur, qui Christum minimè imitatur, quid tibi prodest vocari quod non es? De vita Christiana. In vain (saith S. Augustine) hath he gotten the name of a Christian, which doth not imitate Christ; what doth it profit thee to be called that which thou art not? To be called a Christian, and not to be indeed a Christian; a saint, and not to be a saint, the servant of jesus Christ, and not to be his servant? If thou takest delight to be called a Christian, do those things which beseem and belong to a Christian, and then deservedly thou shalt be called a Christian. Secondly, we must attend our master's pleasure, and depend on his will, not appointing him either time or place, or means: but resting in his gracious promises, and relying on his provident care over us. For, to distrust the truth of his promises were to offend Christ the master of believers with the sin of ununbeleefe: to doubt of his power to perform them, were to deny power to be in him, to whom all power is given both in heaven and in earth. Matth. 28.18. Herein than we rest, and hereon we must rely; if we want, he is our Lord and master, he can, he will supply our wants. If in troubles, he is our Lord and master, he can, he will rid us out of troubles. If hated, persecuted, wrongfully imprisoned, he is our Lord and master, he can, he will deliver us. If in sorrows and heaviness of heart, he is our Lord and master, he can, he will comfort us: If in sickness, he is our Lord and master, he can, he will either restore us to our former health, or receive us into his everlasting kingdom. Thirdly, we must addict ourselves wholly to his service, not serving any other master in our spiritual service; not the world, not the flesh, not the devil, not Antichrist; Not the world, nè illecti, lest alured with the vain pleasures and lying vanities thereof: not the flesh, nè infecti, lest stained, polluted, defiled therewith; not the devil, nè interfecti, O quàm multo dom nos habet qui unum non habet. O how many masters hath he which hat not Christ for his only master. lest destroyed and devoured by him. Not Antichrist, nè decepti, lest seduced and misled by him. He that serves the flesh serves his fellow: he that serves the world serves his servant: he that serves the devil serves his enemy. He that serves Antichrist serves Christ's enemy, but he that serves Christ jesus, serves the greatest and best Lord: the greatest, as best able, the best, as most willing to reward his servants. As than they only are actually in jesus Christ, which walk not after the flesh but after the spirit; Rom. 8.1. so they only are the servants of jesus Christ, which in their spiritual service serve no master but jesus Christ. Hence is it that the Apostle Paul protesteth, that if in the preaching of the Gospel he should serve or please men, he could not be the servant of jesus Christ: The reason is, because Christ's pleasure and men's pleasures; Christ's doctrine and men's humours; Christ's verity, and men's vanities, Christ's wisdom and men's follies cannot stand, cannot accord together. Turks, Pagans, Infidels which plainly deny Christ, do not so much derogate from Christ as profane professors of Christ. For Turks and Pagans deny Christ in profession, Heretics in doctrine; but profane professors in life and conversation. Austen. Tolerabilius lingua quàm vita mentitur. The lie that is made by the tongue is more tolerable than that which is made by the life. For when the tongue professeth Christ, and yet the heart full of impurity, and the life full of impiety, this is not professio, sed abnegatio Christi, not a professing but an open denying of Christ. Lastly whereas this Apostle doth not call himself the brother of Christ, as elsewhere the scripture doth, but the servant of jesus Christ, we see his wonderful humility: he suppresseth his most worthy stock and glorieth not in his greatest kindred, but contents himself to be called the servant of jesus Christ. It is not so in these days. (Si verbis audacia detur) if I may speak boldly and plainly it is clean contrary: Sallust objected to Tully that he was no gentleman, and herefore unworthy to bear office. Indeed saith Tully my nobility gins in me, and thine ends in thee. for some, which have neither learning, nor living, nor wisdom, nor civility, nor honesty, nor piety at all, yet if they can fetch their pedigree from some noble or worshipful house, they boast thereof, hold themselves worthy of reverence, and think themselves wronged, if they be not regarded. What did the jews gain, by glorying that Abraham was their father? semen Abrahae sumus, pater noster Abraham: we are the seed of Abraham: Abraham is our father, when our saviour told them; john 8.44. vos estis ex patre Diabolo, you are of your father the devil, and his works you do. Indeed they were the seed of Abraham with Ishmael, but not the sons of Abraham with Izaak. Grant them to be sons, yet they were sons according to the flesh, not according to the promise. For, Non habent hae reditatem Petriqui fidem Petri non habent. Ambr. d paeniten. lib. 1. cap. 6. Non sunt filii Abrahae qui non sequuntur fidem Abrahae, they are not the sons of Abraham which follow not the faithful steps of Abraham. Outward titles (then) without inward virtues avail us nothing, for what shall it profit us to be entitled Christians, and yet live as profanely as infidels? to be called the Church of God, and yet in conversation resemble the Synagogue of Satan. To be counted the children of God, Qualis haberi velis, talis fias. and yet spend our times like the sons of Belial to be reputed the servants of Christ jesus, and yet serve the world the flesh and the devil? to descend of noble, godly parents, and yet degenerate from their noble godly ways? God is not pleased with shadows, but with substance: not with outward titles, but with truth in the inward parts. Therefore Theodosius the Emperor held it a more noble thing to be Membrun ecclesiae, then caput imperij, A member of the Church than head of the Empire. If then thou wilt boast of thine honourable kindred, labour, strive, endeavour that thou mayest truly glory, and say that God is thy father, La virtu è argume to a● nobilita. the Church thy mother, Christ jesus thy elder brother, this is most high, holy, honourable kindred. Thus much of the person saluting, his name, his calling, his kindred. The persons saluted are beautified with three excellent Titles. 1. called. 2. sanctified. 3. reserved to jesus Christ. Calling is twofold. 1. to some office and duty. 2. to the knowledge of God and salvation. To some office and duty either private or public, private and economical; as masters of families, artificers, husbandmen. Public is either civil, or ecclesiastical: Civil is either in peace as Magistrates, or in war as military Governors. Ecclesiastical is either immediate by God and Christ, as prophets and Apostles, or mediate by men, as Archbishops, Bishops, Ministers of the word. Calling to the knowledge of God and salvation is either external or internal: external is either common to all, by the instinct of Nature and works of creation; Psalm. or not common to all, by the word preached. The Lord hath not dealt so with every nation. Internal and effectual is a work of the whole Trinity, whereby God the father, through the son, by the holy Ghost, not only offers grace, but giveth it to the elect. Vocantur electi, vel foris, per externam praedicationem, vel intus efficaci operatione speritus sancti. The elect are called either without by the outward preaching of the word, or within by the inward effectual operation of the holy Ghost. This hath two parts, the one invitement, the other admission. Invitement is when God offers remission & life everlasting to all that believe, & this outwardly by the preaching of the word: and inwardly by inspiration of heavenly desires. Admission is when men are entered into the kingdom of grace; & this outwardly, by Baptism, & inwardly, by the spirit: engraffing them into Christ, and making them real members of God's kingdom. This is divers in respect of time and in respect of place. In respect of time, for God calleth in divers hours of the day, that is in divers ages of the world, and in divers years of our age: some before the law, as Abel, Enoch, Noah, Abraham, some under the law, as Moses, David, josias, Isay with other kings and Prophets: some after the law; as the blessed Apostles, Martyrs, Confessors. Some in the first hour, (their childhood,) as Samuel, jeremy, john Baptist. Some in the third hour (their youth) as Daniel, and john the Evangelist. Some in the sixth hour (their middle age) as Peter and Andrew. Some in the eleventh hour (their old age (as Gamaliel, and joseph of Arimathea; some in the last hour of the day (the last hour of their life) as the thief upon the cross. In respect of place, for God calleth some from their ships, and some from their shops, some from the market, and some from under the hedges. This divers calling at divers times and in divers places, intimates a caveat and a comfort. ●em dicat, ●eo me voca●t, quia colat ●eum: quoma● co●u●sses si ●catus n●n fu●es? Austen de ●erb. Apost. A caveat, for such as are called, that they magnify not themselves, and vilify others. A comfort for them that feel not themselves sufficiently called, that they rest in hope God can & will call, when, where, & whom he will, either at the last hour with the thief upon the gallows, or out of oppressing Egypt with the Israelites, or persecuting Paul breathing out slaughter against the Saints of God. The uses hereof are three. First, seeing we are called of God, we must walk worthy of our calling; that as he which hath called us, is in himself most holy; so should we not only begin well, but continue in holiness and righteousness all the days of our lives. For to this end hath the grace, goodness, bountifulness of our Lord appeared, ut abnegata omni impietate, that denying and renouncing all impiety of life, and impurity of heart, we should live in this present life, Sobriè. ●ustè. ●iè. Haec tria perpe●uò meditare adverbia Pauli. Haec tria sunt vitae regula sancta tuae. soberly, justly, godly: Soberly towards ourselves, justly towards others, godly towards God: because, sancta conversatio confundit inimicum, aedificat proximum, glorificat Deum. A holy life, and godly conversation, doth confound and stop the mouths of our enemies, doth edify and build up our brethren, doth glorify God. Secondly, seeing we are called of God, not only generally, but particularly (for every one that liveth in the Church and Commonwealth ought to have a particular calling to walk in) we must join the practice of our particular calling with the practice of our general calling. For it is not sufficient for a man to be a Christian in the congregation and in common conversation, unless he show himself so in his particular calling. A magistrate must not only be a Christian in general, but a Christian magistrate in bearing the sword. A Minister must not only be a Christian in general, but he must be a Christian Minister in feeding the flock, verbo praedicationis, fructu orationis, exemplo conversationis, with the word of preaching, with the fruit of prayer, with the example of holy conversation. A master of a family must not only be a Christian abroad in common conversation, but a Christian in the regiment and government of his particular family. Thus must every man behave himself in his particular calling. The reason is, because the practice of our particular calling severed from the general, is nothing else but the practice of injustice & profaneness, and our general calling without the practice of some particular, is nothing else but the show of godliness without the power thereof. Thirdly, seeing we are called not only inwardly by the holy spirit, but outwardly by the holy word; this word must be to us dearer than thousands of silver and gold, more precious than the gold of Ophir, sweeter than the honey and the honey comb. For albeit God can only by the inward motion of his blessed spirit work out, make sure and perfect our salvation; yet it pleaseth him in his eternal wisdom to use the word as the ordinary means of our vocation and salvation. As then, God giveth learning by study, wisdom by experience, riches by travel, and like things by like means; so he maketh perfect the calling of his Saints by the preaching of the word, Cor. 2.15. which is the power of God to salvation, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. the savour of life unto life. The second title of honour given here to the Saints is sanctification, sanctified of God the father. Here may it please you to observe two circumstances; the one what sanctification is, the other whence it is. To be sanctified, is to be separated, consecrated and set apart from common uses, and reserved to sacred and holy uses. Thus in the law, those things were called holy and sanctified, which were taken from the common use of the people, and set apart for the use and service of God; as the oil, showbread, first fruits, vessels of the tabernacle. In this sense the Priests were called holy, because they were separate from the common life of men to serve in the tabernacle, and offer holy sacrifices. Thus the people of Israel separated from the rest of the nations, were called by Moses a sanctified people to the Lord, 2.3. by jeremy a thing hallowed to the Lord. Now of them that are said to be Saints, there are three sorts, Confitemur rogati profitemur ulirò. such as confess and profess Christian religion in word only, but in works deny the power thereof. Such as not only confess and profess Christian religion in word, but also in a civil honest life before men express the same. Such as being chosen to true holiness, effectually called, justified, regenerated and truly sanctified, do lead their lives in holiness and righteousness. Zanch. Miscellan. lib. 3. cap. 1. tract. de sanctis. The first are saints neither before God nor the Church. The second are saints before the Church but not before God: the third are saints before God and the Church. These are sanctified by a threefold sanctification. 1. Imputed unto them. 2. wrought in them. 3. wrought by them. Imputed sanctification is when God imputeth to us the sanctification of Christ, 1. Cor. 1.30. who is made to us wisdom, righteousness, sanctification and redemption: by this we are said to be sanctified, when the virtue of Christ's passion, the fruit of his death, the power of his resurrection is applied to us, and Christ's sanctification made ours by imputation. Therefore the Apostle saith, Heb. 13.12. that jesus Christ to the end that he might sanctify his people with his own blood, suffered without the gate. Sanctification wrought within us, is the inward change of a man justified, whereby the image of God is restored in him: a change, not a non esse ad esse, from a not being to a being, for the faculties of the soul were before: nor, ab esse ad non esse, from a being to a not being, for the faculties of the soul remain still: but ab esse ad esse, from an ill being to a good being; not abolishing the will, mind and affections, but rectifying and renewing them. A change of a man justified; for we are justified before we are sanctified. justification is, actus individuus, sanctification is, actus dividuus: we are justified at once, we are sanctified by degrees: we are justified when our sins are not imputed unto us, we are sanctified when a clean heart is created, and a right spirit renewed in us. Lastly by this inward change the image of God consisting in righteousness and true holiness is restored within us. Sanctification wrought by us is that whereby we sanctify and make holy the outward works and actions of our life. This the Lord requireth, estote sancti, quia ego sanctus. Be ye holy, Levit. 11.14. for I the Lord your God am holy. To this Saint Paul exhorteth. Let us cleanse ourselves from all filthiness of the flesh, 2. Cor. 7. ●. and of the spirit, and grow up to full holiness in the fear of God. Of this Saint john speaketh, (speaking also of that hope which we have of the glory to come) he which hath this hope 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 1. john 3.3. sanctifieth or purifieth himself as he is pure. The righteousness of justification is by faith without works: the righteousness of sanctification is by works and by faith. justifying righteousness is perfect, but not inherent: sanctifying righteousness is imperfect, but inherent. Glorifying righteousness is perfect and inherent. Nevertheless we must confess that all our sanctification is from the Lord. Sanctified (saith the Apostle) of God the father. Albeit, opera dei ad extra sunt indivisa, the outward works of God be common to the whole trinity, and so we are sanctified by the Father, Son, and holy Ghost, yet sanctification is here ascribed to the Father as being the ground and first author thereof. For the Son sanctifieth by meriting sanctification, the holy Ghost sanctifieth by working it, but the Father sanctifieth both by sending his Son to merit it, and also by giving his holy spirit to work it. The uses are two. First, that seeing we are sanctified, we must hereby be stirred up to all holiness, righteousness, and true sanctification, that our names and our natures, our calling and our conversation may be correspondent. If then we will have part with Christ, we must live after the example of Christ. If we will have communion with the saints on earth, we must be saints on earth. If we will have the company of saints in heaven, our conversation on earth must be heavenly; Ephes. 1.4. partly because we are chosen in Christ that we should be holy and without blame before him, and partly because the heavenly court receiveth none, Revel. 21.27. but such as are pure, holy, innocent. Secondly, seeing we are sanctified, we must now do the works of our calling in a good and godly manner. Novos homines ●ouae vitae acti●nes edere o●ortet. To this two things are required, holiness and constancy: holiness of the worker, and holiness of the work. Of the worker, partly because the person must first please God, before the work of the person can please him: and partly because we can look for no success and blessing upon our labours unless we be sanctified. Holiness of the work, because even lawful actions (unless they be sanctified) are sins, as appeareth in one and the same action done by the Pharisie & the Publican; the Pharisie prayed in the pride of his heart; the Publican in the humility of his mind. To this two things are required, the one, the word of God which giveth direction to eschew vices, as covetousness and injustice; and to practise virtues, as faith and love: the other, prayer not only for the supply of graces, but for a blessing upon the labours of our calling. The second thing required in doing the works of our calling in a good manner is constancy, a constant persevering in good duties. For it is no commendation to begin well, unless we continue in well doing. Incassum bonum agitur, Libro 1. medi. si ante vitae terminum descratur: quia frustrà velociter currit, qui priusquam ad metas venerit, deficit: In vain (saith Gregory) is good done, if a man give over doing good before he die, because he runneth in vain swiftly which fainteth before he come at the mark. Therefore all impediments and lets laid aside, we must go on with courage and constancy, passing through good report and evil report, through shame and rebuke. The third title of honour given here to the saints is, that they are reserved to jesus Christ. That is (as Saint Peter saith) They are kept by the power of God through faith to salvation. 1. Pet. 1.5. Herba, Spica, Frumentum in spica. Behold here the Apostles gradation: God calleth us, having called us sanctifieth us, having sanctified us, reserveth us as a special portion, peculiar part, and chief treasure to and for his son Christ jesus. By this is the promise of God the father performed to his son: Psal. 2.8. Ask of me and I will give thee the heathen for thine inheritance, and the uttermost parts of the earth for thy possession. Ephes. 1.22. Hence it is that Saint Paul saith, God hath made all things subject under his feet, and hath appointed him over all things to be the head to the Church. Hence is the glory, honour, dignity of the saints and servants of God, that God layeth them up as a chief treasure in the treasury of his Almighty power and watchful providence, reserveth them to jesus Christ the true heir of the world and lord of the Church, and maketh them coheirs with him in his everlasting kingdom. The uses hereof are three. Seeing we are reserved by God the Father to jesus Christ, we need not fear the day of death nor the day of judgement; for in the last day it shall be said to every one reserved to jesus Christ; hody mecum eris in Paradiso. This day shalt thou be with me in Paradise. And in the last day of the world, to them all, venite benedicti, come ye blessed of my Father, inherit the kingdom prepared for you. Therefore they may now wish (with Paul) to be dissolved and to be with Christ: sing (with old Simeon,) Lord now lettest thou thy servant departed in peace; and cry out (with the saints under the Altar) Come Lord jesus, come quickly. Thou which art our Lord by right of creation, by right of redemption, by right of gubernation, by right of preservation; Thou which art jesus our Saviour, saving us from the slavery of sin, the tyranny of Satan, the torments of hell, come in glory, to crown us with perfect glory, come quickly, make no long tarrying. Secondly, seeing we are reserved by God the Father to jesus Christ, we must all our life long prepare ourselves, that we may be fit to be presented as pure spouses to our pure bridegroom; this is done partly, by betrothing our souls to Christ by saith, and partly by beautifying them with holy virtues and godly qualities, that having our lamps full of oil, we may enter with the bridegroom into the bride-chamber, where is Gaudium fine fine, sine metu finis, joy without end, without fear of end. Thirdly, seeing we are reserved by God the Father to jesus Christ, we need not fear the grace of perseverance. The reasons are these. We are as trees planted by the rivers side, whose leaves shall never fade and fall away. We are as houses built on a rock, which cannot be overturned with the violent blasts of persecutions, or with the raging floods of temptations. We are as plants planted into Christ jesus, which can never be pulled out: the reason is, because we bear not the root, but the root beareth us. We are Christ's sheep of his fold, out of whose hands all the powers of hell shall never be able to take us. Lastly, God hath put his fear into our hearts that we shall not departed from him. Talis ac tantus erit timor meus, jer. 32.40. quem dabo in cor eorum, ut mihi perseverenter adhaereant: Such and so great shall my fear be, which I will put into their hearts that they shall with perseverance cleave unto me. Austen Tom. 7. de bono pursue. Cap. 2. Therefore saith Saint Austen, ipse facit perseverare in bono, qui facit bonos: qui autem cadunt & pereunt, in predestinatorum numero non fuerunt. He maketh them to persevere in good, which maketh them good, but they which fall away and perish were never in the number of those that are predestinate to eternal life. Thus much of the persons saluted, their vocation, sanctification, and reservation to jesus Christ. The form of salutation followeth, wherein the Apostle wisheth & prayeth for three blessings. 1. mercy. 2. peace. 3. love. Mercy be unto you. Mercy in God is not passive but active; non quoad affectum, sed quoad effectum, not suffering with us in our wants, but succouring us in them. The mercy of God towards his creatures is fourfold: 1. general. 2. special. 3. temporary. 4 sempiternal. The general mercy of God is that, whereby he succoureth and supplieth the wants, needs and necessities of all his creatures on earth, as well sensible as reasonable: Hence it is that he causeth his sun to shine as well upon the ungodly as the godly; his rain to fall as well upon the field of the reprobate, as upon the field of the righteous, that he poureth out his temporal benefits as well upon the castaways, as those that are effectually called. For there are some good things which God giveth as well to the ungodly as to the godly, as health, wealth, riches, honour, strength, beauty, comeliness of parsonage, wife, children, learning, etc. There are some good things which God giveth to the godly and not to the ungodly; as saving faith, saving grace, a new heart, a right spirit, peace of conscience, eternal life. There are some evil things, which God layeth upon the godly as well as the ungodly, as weakness of body, sickness, sorrows, loss of friends, famine, sword, imprisonment: There are some evil things which God inflicteth upon the ungodly, and not upon the godly; as intolerable horror of conscience, incurable desperation, unmeasurable torments in hell. Finally, this general mercy of God feedeth the fowls of the heaven, the fishes of the sea, the beasts of the field. His mercy is over all his works, Psal. 145.9. The special mercy of God is that which extendeth itself only to the elect. This saved zealous David from the bloody rage of furious Saul. This preserved righteous Lot from the unquenchable burning of Sodom and Gomorrah. This delivered holy Daniel from the tearing laws of hungry devouring Lions, and Shadrach, Mesach and Abednago from the consuming flames of a fiery furnace. Si dic as, salus mea, intelligo quia dat salutem: on 58. Psalm. Si dic as, refugium meum, intelligo quia confugis ad eum: If thou (saith Austen) say, The Lord is my health and salvation, I understand thee, because he giveth thee health and salvation. If thou say, the Lord is my refuge, I understand thee, because in all thy miseries and necessities thou fliest unto him. If thou say the Lord is my strength, I understand thee, because he giveth thee strength. But if thou say, the Lord is my mercy, what is this, but that all that I am, is only of thy mercy. God looketh upon the reprobate as an angry judge, with a cloudy countenance; but he beholdeth his adopted children in Christ jesus as a merciful father, with a gracious loving countenance. This is that blessing which the godly man above all blessings requireth. Lord lift thou up the light of thy countenance upon us. The temporary mercy of God is that whereby he spareth sinners, and giveth them a time to repent, that they may be saved. Whence it is that when we would slip from God, his mercy catcheth and holdeth us fast; When vain pleasures allure us, to sell God, and be gone, his mercy will not so part with us; When we are lost in ourselves, his mercy findeth us out. When we lie long in our sins his mercy raiseth us up: When we come unto him, his mercy receiveth us; When we come not, his mercy draweth us; When we repent his mercy pardoneth us; When we repent not, his mercy waiteth our repentance. In tentation, his mercy strengtheneth us: In strong despair, his mercy relieveth us: From errors his mercy reclaimeth us: out of troubles his mercy delivereth us: In sorrows & heaviness of heart his mercy comforteth us; he that asketh obtaineth; he that seeketh findeth; he that knocketh, Austen on the● 144. Psal. hath the door of God's mercy opened unto him. Dat veniam peccatori, spem iustificationis, charitatem in qua omnia bona facias, dabit vitam aeternam, & societatem Angelorum. God's mercy giveth pardon to thee a sinner, hope of justification, love wherein thou mayest do all good, and God's mercy will give thee eternal life, and the company of holy Angels. The sempiternal mercy of God is that, which concerns our eternal salvation, election, creation, redemption, glorification. This mercy of God is speciosa, spaciosa, praetiosa. Beautiful in creating us after his own image & likeness, bountiful in redeeming us with the precious blood of his Son; and precious in glorifying us in the kingdom of glory. Elegit in omnibus, assumpsit ex omnibus, amavit prae omnibus. He chose us amongst all, he took us out of all, he loved us above all. Hence is it, that the Apostle saith, the Lord is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Ephes. 2.4. rich in mercy. Rich in mercy, because the treasury of his mercy is never exhausted, the fountain never dried up: Rich in mercy because he never ceaseth to communicate the riches of his mercies to us. Rich in mercy, because he pardoneth all our sins upon our true repentance, our great, Maxima, media, minuta. middle, smallest sins. Rich in mercy, because he not only pardoneth all our sins upon our true repentance; but giveth us repentance, and faith to believe the remission of our sins. Rich in mercy, because he giveth us privative grace to escape evils, and positive, enabling us to do good. Finally, rich in mercy, because he preventeth us with mercy before we seek him, and followeth us with mercy, when we have found him. In a word, the mercy of God signifieth three things. First, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Vim miserendi, a power, ability, proneness of the divine nature, to show mercy. The second 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, actum miserendi miserationem, the very act of showing mercy; even as a father showeth mercy to his children, Psal. 103.13. so doth the Lord show mercy to them that fear him. The third 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, effectum & opus misericordiae, the very effects and works of mercy. Psal. 17.7. Show thy marvelous mercies, thou that art the saviour of all them that put their trust in thee. Tantas audis Dei misericordias? Dost thou hear so many and so great mercies of God, and dost thou doubt of thy safeguard in this life, of thy salvation in the life to come? Dicat anima mea, dicat secura, tu domine Deus meus, qui dicit animae meae, ego salus tua. Let my soul (saith Austen) say boldly, securely, confidently, Thou O Lord art my God, which saith unto my soul, I am thy salvation. By this it appeareth how great a blessing the Apostle wisheth in wishing mercy. Mercy be unto you. The second blessing which the Apostle prayeth for is peace: Peace be unto you. Peace is twofold, the one bad, the other good: the former an appearing peace, Pax apparens vera. the latter true and sincere peace. Bad peace is threefold: pax inquinata, pax simulata, pax inordinata: defiled, dissembled, inordinate peace. Defiled and polluted peace, is when wicked men conspire, combine and band themselves together to do evil and mischief to the good and godly. In league, either to do all the mischiefs, villainies, and outrages they can, having respect of neither friends nor foes; as robbers, rebels, traitors. Est daemonum legio concors, Austen. there is an agreement among the devils: in Mary Magdalen, of seven, in an other of a whole legion. Such a devilish agreement was amongst those inhuman, barbarous, bloody gunpowder traitors. Indigni vita, indigni luce fuerunt, unworthy of life, unworthy of the light. Perierunt ipsi, & eorum pereat memoria: They have justly perished, and let their memories utterly perish with them. Or else in league against the godly in some things, though at wars among themselves. Psal 9.21. Ephraim against Manasseh, Manasseh against Ephraim, both against judah. Herod against Pilate, Pilate against Herod, both against jesus. The pharisees against the Sadduces, the Sadduces against the pharisees, both against Christ. The Pelagians against the Manichees, the Manichees against the Pelagians, both against true Catholics. The Turk against the Pope, the Pope against the Turk, both against the truth: The Priests against the jesuits, the jesuits against the Priests, both against Protestants. Psal. 71.10. These are like David's enemies, they laid wait for his soul, and took counsel together against him. Dissembled and counterfeit peace, is when men pretend peace and intent mischief. So Absolom prepared a feast for his brother Ammon, 2. Sam. 13.28. but caused him to be murdered in the midst of the banquet. So joab spoke peaceably to Abner, 2. Sam. 3.27. but slew him with his sword. So judas kissed jesus, Matth. 26 49. but betrayed him. So the Spaniards in 88 treated of peace, but prepared themselves to war. Mell in ore, verba lactis: in cord, fraus in factis. Ex fraud, fallacijs, mendacijs toti constare videntur: They seem to be compounded of nothing else but frauds, deceits, dissemble, lyings. Inordinate peace is when the greater and better obeyeth the lesser and inferior. So Adam obeyed Eve, when Eve should have obeyed Adam. So reason obeyeth sense, when sense should always reason: so grace sometimes yieldeth to nature, when nature should always obey grace. These kinds of peace (saith our Saviour) I came not to bring into the world, but a sword. Melior est talis pugna quae proximum facit Deo, quàm illa pax, quae separat à Deo: Better is that fight and conflict (saith Gregory Nazianzene) which maketh a man near to God, than that peace which doth separate a man from God. For ubi non est bellum ibi pax perversa, where this kind of war is not, there is perverse and inordinate peace. Good peace is four fold: 1. With God. 2. With the good Angels. 3. With ourselves. 4. With men. With God, when reconciled unto God, and justified by a true saving faith, Rom. 5 1. Philip. 1.4. we have the favour of God and fellowship in the Gospel: this is properly called reconciliation wrought and brought to us by jesus Christ, who is our peace. Pacem evangelizavit ijs qui propè, Ephes. 2.17. ijs qui procul: He preached peace to them that are near, and to them that are a far off. A prioribus p●●fidem iustific●● praesentia rem●tuntur, future non imputab●tur. Being now reconciled to God by Christ, we are justified by faith from our former sins: our present sins are pardoned, our future for Christ's sake shall not be imputed. The second good peace is that, which we have with the good Angels, who are reconciled unto us, because we are reconciled unto God. And therefore guard us, ward us, pitch their tents round about us, and at the dissolution of soul and body carry and convey the soul to God, to glory. God useth the ministry of his good Angels for the good of the elect, ●on ex necessi●e, non ex me●is Angelorun, 〈◊〉 pro sua gra● & bonitate. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 totius ●iuersi. not of necessity, not because the Angels have deserved so great dignity; but of his mere grace and goodness, partly for his own glory, partly for the good of the Angels, partly for the order of the whole universal, partly for the greater comfort of the elect, and partly for the conservation and augmentation of love between the godly and the good Angels: ●uche. de ope●. creationis, ●. 3. cap. 14. that as their love towards us is showed and increased, multis, magnis, diuturnis officijs & beneficijs; by many, great, continual offices and benefits, so our love and reverence towards them may increase daily more and more. The third good peace is peace with ourselves. This is three fold. First, when the will and affections renewed by grace, and obedient to the mind enlightened by the spirit, are at peace. The second, when grace overcoming our corrupt affections, the mind is quieted and calmed. The third, when the conscience persuaded of remission of sins, ceaseth to accuse and doth excuse. There is a conscience (saith Bernard) that is good, ●. de consci●tia, sect. 2. ●. 1784. but not quiet; there is a conscience that is quiet, but not good; there is a conscience that is neither quiet, nor good; and there is a conscience that is both quiet and good. This peace passeth all peace, all understanding, I mean all created understanding. For, Quid prodest si omnes laudent, & conscientia accusat? aut poterit obesse si omnes derogent, & sola conscientia defendat? What profit or comfort shall it be to thee, Gregor. super Ezech. hom. 9 if all men applaud thee, and thy own conscience accuse thee? or what shall it hurt and grieve thee, if all derogate from thee, and thine own conscience defend thee? The fourth good peace is with men. This is twofold, the one civil, the other Christian. Civil is when in the outward things of this life men live quietly and peaceably together: such peace was between Abraham and Abimelech. Genes. 21.27. 1. Sam. 27.5.6. josua 9.15. Such peace was between David and Achis. Such peace was between josua and the Gibeonites. To this peace the Apostle exhorteth: Fellow peace with all men. Rom. 12.18. If it be possible, as much as in you lieth have peace with all men. Christian peace is a sweet harmony, mutual consent and holy concord, among the saints and servants of God. This David commendeth. O quàm bonum & quàm jucundum. O how good and pleasant a thing is it for brethren to dwell together in unity. It is not bonum & non jucundum, but bonum & jucundum, not only good, but pleasant, not only pleasant but good. Bona sed non jucunda; jucunda sed non bona; nec bon● nec jucunda; et bona et jucunda. There are some things which are good but not pleasant, as Patience and Discipline. Some things are pleasant, but not good, as carnal pleasures and curiosity; some things are neither good nor pleasant; as envy and worldly sorrows; and there are some things which are both good and pleasant, as honesty and charity. This peace Christ commendeth to his Disciples: Be at peace among yourselves. To this S. Peter exhorteth: Be ye all of one mind, love as brethren; be at unity among yourselves. This peace is so necessary and profitable to Christian kingdoms and commonwealths, that without this they can not well continue. For as to every well ordered kingdom three things necessarily concur and are required; true piety, honest discipline, and holy concord: so where the last of these is wanting, the other two can hardly, can never be found. Holy concord than is the sweetest harmony that ever sounded, the strongest bond that ever united political bodies together, the chiefest prop, pillar and preservative of Commonwealths, cum alij sunt pacem recipientes, alij retinentes, alij facientes; when some embrace peace, others retain it, others make it. ●. Pacati. ●. Patientes. ●. Pacifici. The first are peaceable, the second patient, the third peacemakers: to procure peace where it is not, and to preserve it where it is. It is somewhat, with clemency to spare and forbear our inferiors, more with courtesy to entertain our equals, most with humility to submit ourselves to our superiors. It is somewhat, not to molest others in our deeds; more, not to traduce our neighbour with our tongues, most to avoid all occasions of doing either. It is somewhat not to publish the defects and infirmities of others: more, not to extenuate their gifts and good parts; most, to grieve at their defects, and be glad of their gifts and graces. Nemini nocet, non reddit mala pro malis, reddit bona pro malis. Therefore sacred peace hurteth no man, rendereth not evil for evil, rendereth good for evil. It maketh weak things strong, poor things rich, small things great; Dulce nomen pacis, res ipsa tum jucunda, tum salutaris. The very name of peace is sweet and comfortable, the fruit and effect thereof pleasant and profitable. Innumeris potior triumphis: Gloria in excelsis Deo, in terra pax, in homines benevolentia. more to be desired then innumerable triumphs. This blessed peace is the language of heaven, the Angels brought it from heaven. Glory in the highest heavens to God, in earth peace, towards men good wil This is the legacy which Christ bequeathed to his Disciples. Pacen meam do vobis: My peace I give unto you: my peace I leave with you. This was the usual salutation of the jews Shenim uhenim: Pax vobis, Peace be unto you. This is one of those special blessings which all the Apostles in all their salutations pray for. Grace be with you and peace. Tale bonum, (saith Austen) est bonum pacis, ut in rebus creatis nil gratiosius soleat audiri, nil delectabilius concupisci, nil utilius possideri. Such & so great a good is the good of peace, that among all the things created, nothing is heard of more acceptable, nothing desired with more delight, nothing possessed with more profit. Which thing our Saviour well considering, Matth. 5.9. pronounceth the peacemakers blessed, for they shall be called the children of God. Si Dei vocantur filii qui pacem faciunt, procul dubio, satanae sunt filii qui pacem confundunt: If they be called the children of God (saith Gregory) which make peace, doubtless they are the children of the devil which disturb and destroy peace. Seeing then that God is the God of peace, Christ the prince of peace, the Angels the messengers of peace, the Ministers the preachers of peace, the Magistrates defenders of peace; the peacemakers blessed, and the children of the God of peace: let us have peace amongst ourselves, and pray without ceasing for the continuance of the peace of jerusalem, the peace of Great Britain. Let them prosper (surely they shall prosper) that wish it, love it, keep it. By this we see in some sort, how great a blessing the Apostle wisheth in wishing peace. Peace be unto you. The third and last blessing which the Apostle here prayeth for, is Love: Love be unto you. Love is threefold, the first wherewith God loveth us: the second wherewith we love God: the third wherewith we love one another. In the love wherewith God loveth us, three things are implied: aeterna benevolentia, actualis beneficentia, paterna complacentia. The first is eternal good will, and the eternal good purpose of God towards the elect to show mercy on them, do good unto them, save and glorify them: God (saith the Apostle) hath saved and called us, with an holy calling, 2. Tim. 1.9. not according to our works, but according to his own purpose and grace, which was given to us through jesus Christ before the world was. The second is actual beneficence and this either temporary, sustentando, regendo, conseruando: by sustaining, ruling, preserving us: or sempiternal, Gloriam dando, In giving us eternal glory. I have sworn by my holiness I will not fail David my servant, neither in life nor in death. Magnum est loqui dominum, maius jurare: It is a great thing that the Lord vouchsafeth to speak, a greater that he sweareth. The third is fatherly approving, liking, delighting in the elect; that as we take pleasure in God to be our father, so doth God take pleasure in us, to be his children. jer. 32.41. Gaudebo de ipsis, benefaciendo ipsis: I will delight in them to do them good. This love of God towards us is gratuitall, unmeasurable, immutable. Gratuitall and free, partly because it floweth only from his grace and goodness, and partly because he loveth us, not for his good, but for our good. Unmeasurable, for God so loved the world, that he gave his only begotten Son to save the world: greater love could not the father show then to send his Son out of his own bosom, greater love could not the Son show then to die for his enemies. Immutable and unconstant, for whom he loveth, he loveth to the end, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: The gifts of God are without repentance; as love, grace, faith, vocation, justification, sanctification and the like. The second love is that wherewith we love God: the cause of this love is twofold, primary, secondary. Primary is God himself, working in us both the will and the deed, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, even of his own good pleasure: Causa diligendi Deum, Bernard. Deus est; modus sine modo: The cause that we love God is God himself, the measure without measure. Secondary causes of our love towards God are four. the first is because God is in himself the fountain of all goodness of all good things: summum & supremum bonum, the chiefest and the greatest good. Inuenito si potes aliquid pretiosius Deo, & dabitur tibi: find out if thou canst any thing more excellent, goodly, glorious, precious then God himself, and it shall be given unto thee. Pulchrum caelum, pulchra terra, sed pulchrior ille qui fecit illa: Goodly, glorious, beautiful is the heaven, so is the earth, but he is much more goodly and glorious which made them both. The second is because he loveth us first. invenimus eum, sed non praevenimus: Deus prior in amore, posterior in odio. We sought him, but he first sought us; we found him, but he first found us; we came unto him, but he first came unto us; we loved him, but he first loved us. The third cause is because of the innumerable benefits which he hath and daily doth power out upon us, Communia, specialia, singularia: Common to all creatures, special to men, singular and peculiar to good men. Totum mundum dedit, he hath given us the whole world to be used by all. unicum silium dedit, he hath given us his only Son to be believed in by all. Spiritum sanctum dedit, he hath given us his holy spirit to be received by all. Quid maius, quid melius daret? What should he give greater or better? Howbeit we must not love God, only for temporal good things, for such love is reproachful and injurious to God: The reason is; Propter quod unum quodque amatur, illud ipsum magis amatur: If we love God for temporal things only, we love them more than God. For, cessant beneficio, cessat amor: If God cease to be good to us, we will cease to love him. Mali (saith Austen) utuntur Deo, ut fruantur mundo: Vtimur mundo fruimur Deo. Boni utuntur mundo ut fruantur Deo: The wicked and ungodly use God, that they may enjoy the world: the good and godly use the world, that they may enjoy God. The fourth cause why we love God, is, because he hath promised and prepared for us such good, great, glorious things; even such as neither eye hath seen, nor ear heard, nor the tongue of man able to express. Totus homo implebitur gaudio: The whole man shall be filled with joy, and for ever freed from iniquity, necessity, calamity, mortality; enjoying secure quietness, quiet joyfulness, joyful blessedness, blessed everlastingness, and everlasting happiness. Non de his quae condidit sed de seipso: Austen. Not of these things which God hath made, but of himself. The manner of our love towards God is set down by our Saviour in the Gospel of S. Matthew: cap. 22. 37. Thou shalt love the Lord thy God with all thine heart, with all thy soul, andd with all thy mind. With all thine heart, that is fervently; with all thy soul, that is, wisely; with all thy mind, that is, constantly. Peter loved Christ fervently. Though all men be offended at thee, yet will I never be offended: not wisely: Master pity thyself: not constantly: Non novi hominem: I know not the man. But after Christ had looked back upon him he loved Christ fervently, wisely, constantly: For the love of his heart so inflamed his zeal, the knowledge of his soul so guided it, and the constancy of his mind so confirmed it, Euseb. lib. 2. Cap. 25. that without fear of the cross he was crucified for his Master Christ. The third love is that, wherewith we love one another: Albeit I trust I may say as Paul wrote to the Thessalonians: ●. Thes. 4, 9 Concerning brotherly love I need not speak unto you, for ye yourselves are already taught of God to love one another. Yet the love of Christ constraineth me to entreat you that your love one towards an other may increase more and more. This love is commanded by our Saviour: Thou shalt love thy neighbour as thyself: not prescribing the quantity but the quality of our love; that as we love ourselves truly, Omnia bona nobis cupimus, quaerimus, sectamur: omnia mala fugimus, cavemus repellimus. sincerely, continually; so should we love our neighbours truly, sincerely, continually. Not that we should love all alike: for as we must do good to all, but especially to them that are of the household of Faith; so must we love all, but specially them that love God. Meliori maior affectus, indigentiori, maior effectus tribuendus: Melius est amare quàm amari. To the better we must bear greater affection, to the poorer we must yield greater relief: Nor commanding us to love none more than ourselves, for in some cases we are bound to love another more than ourselves: as the subject is bound to love his Sovereign more than himself, being an excellent instrument of much good to the Church and Commonwealth. So the Galathians loving Paul more than themselves, would have pulled out their eyes to have given them to Paul, because he was the trumpet of God's glory and so worthy an instrument of God's grace. This love wherewith we love one another, our Saviour commendeth to his Disciples as a sure badge, whereby they shall be distinguished from others, and known to be his Disciples. By this shall men know that ye are my Disciples, if ye love one another. To this Saint Peter exhorteth: Above all things have fervent love among yourselves. To this S. john exhorteth: Let us not love in word and tongue, but in deed and in truth. To this Saint Paul exhorteth: Be ye followers of God, as dear children, and walk in love. And in the former Epistle to the Corinthians the 13. chapter, reckoning up divers excellent gifts, peremptorily avoucheth, that without love they are all as nothing: where also setting down the properties of love amongst the rest, as not the least, saith that love suffereth all things: pro fratribus, enduring any cost, labour, travel for their good; propter fratres, bearing all crosses, afflictions, persecutions for their sakes: à fratribus, suffering wrongs, and putting up injuries at their hands. The reasons why we should love one another are chief these: Because there is nothing more natural, than that man should love man. Man cannot live alone without man. Homo homini Deus. Man is the most excellent creature of God under the heavens. God loveth all his creatures, especially man, most especially good men. God commandeth us to love one another: whose commandment not to obey, Nefas est, It is a wicked rebellious thing. All godly men are members of the same mystical body. These have all one Lord, one Faith, one Hope, one Baptism, one Salvation, and shall have all one glory in heaven, essential, though not accidental. He is then unworthy the name of a man which with Timon hateth man. He is unworthy the name of a Christian an which with julian persecuteth a Christian: What persuasion more effectual can I use, then that of the Apostle? What example more excellent can you follow then that of our Saviour? Collossians the third chapter, the twelfth and thirteenth verses: ut sancti, electi, dilecti: As the saints of God, elect of God, beloved of God; if you have any part in these graces, election, sanctification, and the love of God, Put on the bowels of mercy, kindness, humbleness of mind, meekness, long suffering, forbearing one another, and forgiving one another, even as Christ freely and bountifully forgave you, even so do ye. Lastly, the Apostle wisheth an increase of love, Love be multiplied unto you. Because love is the fulfilling of the law, the badge of Christ his Disciples, the bond of perfection, the bond of the Church, the bond of the commonwealth, the bond of all good societies: it joineth God unto man, man unto God, and man to man. It envieth not, disdaineth not, seeketh not her own, thinketh not evil, but suffereth long, suffereth all things, endureth all things, covereth the multitude of sins and offences: non expiando, non veniam promerendo, sed fraternè condonando; non vindicando, non diffamando: Not by purging or satisfying for sins, not by deserving pardon, and binding God to forgive sins, but by brotherly forgiving trespasses, not revenging ourselves, not defaming others. Per amorem Dei, amor proximi gignitur; per amorem proximi, amor Dei nutritur. By loving of God our love towards our neighbour is bred in us, by loving our neighbour, our love to-towards God is nourished in us. Qui proximum amare negligit, Deum diligere nescit. He that neglecteth to love his neighbour, doth not yet know how to love God: For, ●iligi non potest ●eus sine proxi●o: nec proxi●us sine Deo. Augustin. de ●uitat. Dei. ●b. 14. cap. 7. charitas est motus animi ad fruendum Deo propter ipsum, & se atque proximo propter Deum. I conclude with the blessed prayer of the blessed Apostle: Mercy, peace and love be unto you: Mercy from God the Father, the Father of mercies; Peace from God the Son the Prince of peace; Love from God the holy Ghost, the love of the Father and the Son. Mercy the fountain of salvation, Peace the fruit of mercy, Love the fruit of peace. Mercy unto you releasing your sins; Peace unto you quieting your consciences; Love unto you, joining you unto God, and one unto another. Now the very God of Mercy, Peace and Love give you mercy, peace and love. To whom be ascribed all glory, honour, power, wisdom, might and majesty, now and for ever more. Amen. FINIS.