THis holy Epistle of the bles­sed Apostle Iude, though shorte, yet sententious; though little yet not light­lie to be regarded, for al­beit it containe not argu­ment and matters of sundrie sorts, as the sa­cred Epistles of other Apostles do, yet as it were in one generall exhortation, the Apostle exhorteth the Saints and seruants of God to constancie and perseuerance in their professi­on of the Gospell; inueighing sharply against [Page 2] carnall profession and grosse abusing of Chri­stian religion: and also admonisheth them to beware of impostors, seducers, false teachers, cunning deceauers, which were craftily crept in amongst them, drawing men from puritie of religion to impuritie of the flesh, whom the Apostle liuelie painteth out in their seue­rall colours, and against whom he iustly de­nounceth the fearefull iudgements of God to be inflicted vpon them; for plaine and euident demonstration whereof he setteth down ma­nifold examples and manifest testimonies out of the sacred scriptures. The maine scope then, and generall drift of th'Apostle, in this Epistle is, partly to set downe the dutie of euery 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 vpon by the best writers, that this Apostle Iude out-li­ued many (yea most) of the Apostles; continu­ing, and preaching in Mesopotamia, Pontus, Persis and other parts of the world, till the reigne of Domitian the Emperor, in whose reigne iniquitie reigned, impietie abounded, corruption of manners and dissolution of life raged in euery place; Yea euen some which made an outward shew of religion waxed wanton, abusing the free fauour grace and mercy of God promised and published in the Gospell. Which when this holy man of God [Page 3] saw, (and seeing greeued at it) he wrote this Epistle, admonishing the Saintes of God to take heede to themselues, lest they also should be carried away with the errors of the wick­ed and so fall from their owne stedfastnes, and not onely so, but that in so dangerous times they should earnestlie contend against sedu­cers, and constantly defend the faith, truth, and religion of Iesus Christ once receaued. These words are the holy and religious salu­tation of the blessed Apostle S. Iude, wherein, (as vsually in euery salutation) it may please you to obserue

three circum­stances

• 1. The person saluting.
• 2. The persons saluted.
• 3. The forme or manner of salutation.

The person sa­luting, is de­scribed three wayes

• 1. By his name: Iude.
• 2. By his calling: A seruant of Iesus Christ.
• 3. By his kinred: The brother of Iames.

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 reserued to Iesus Christ.

The forme of salutation is a prayer; where­in the Apostle

wisheth three blessing

• 1. Mercie.
• 2. Peace.
• 3. Loue.

Mercy, the fountaine of Saluation.

Peace, the fruit of Mercy.

Loue, the fruit of peace.

Of these in order, by Gods assistance, and your christian patience.

[...]. Iude, or Iudas: of this name our Sauiour had two Apostles; the one called Iudas Isca­riot, who for thirtie peeces of siluer betrayed and basely sold his Lord and Master. Seruus Dominum, Discipulus magistrum, homo Deum, creatura creatorem tradidit, vendidit, vilissimè vendidit: The seruant betrayed, sold, most basely sold his Lord, the Disciple his Master, man God, the creature the Creator. Infoelix mercator Iudas; Oh vnhappie, wretched, ac­cursed merchant Iudas. The other called Iu­das, the sonne of Alphaeus, called also Thad­daeus and Lebbaeus, which variety of names was giuen him (as some thinke) not onely to distinguish him from Iudas the traitor, but that the very name of Iudas, as odious to all, might vtterly be forgotten; howbeit this A­postle not ashamed of this and his name, in the very forefront of his Epistle calleth him­selfe Iudas: I rather thinke then that these names, Thaddaeus and Lebbaeus were giuen [Page 5] vnto this Apostle neither to distinguish him from Iudas the traitor, nor vtterly to extin­guish the name of Iudas; but because Iudas, Thaddaeus, and Lebbaeus signifie all one thing, to wit, praising or confessing. The occasion of which name with the reason thereof is set downe in the 29. chapter of Genesis the 35. verse: For when Leah had borne three sons to Iacob, she conceiued and bare a fourth sonne, saying; Now will I praise or confesse the Lord, and she called his name Iudah. The au­thor then of this Epistle could not bee Iudas the traitor, for hee had hanged himselfe long before, Euseb. lib. 4. cap. 5. nor Iude the fifteenth Bishop of Ieru­salem, for he was long after; but Iude the son of Alphaeus, and seruant of Iesus Christ.

Serui à seruando; Augustine, de ciuitate Dei, lib. 19. cap. 15. because such as by right of warre and law of Armes might haue been slaine and put to death, being reserued and kept aliue by the Emperours and conquerors were sold and made seruants.

Of seruants there are three sorts.

• 1. some by slauish voluntarie subiection.
• 2. some by condition.
• 3. some by profession.

The first, the seruants of sinne, the second of men, the third of God. The first seruice, sin­full, the second ciuill, the third Christian.

Seruants of sinne they are which with gree­dinesse commit sinne. 1 Facere pecca­tum non est sim­pliciter peccare, sed toto anima in peccatum in cumbere. Qui facit peccatum ser­nus est peccati: Hee which committeth sinne [Page 6] (saith our Sauiour) he is the seruant of sinne. Ioh. 8.34. That is, Quisquis indulget peccatis, secure peccat, peccata peccatis addit, non potest non peccare. Whosoeuer doth giue himselfe o­uer to commit sinne with greedinesse, doth sinne with security, without remorse, doth adde sinnes vnto sinnes without repentance; cannot but sinne, hee is rightly tearmed the seruant of sinne. Know yee not saith the Apo­stle, that to whomsoeuer yee giue your selues as seruants to obey, Rom. 6.16. his seruants yee are to whom yee obey, whether it bee of sinne vnto death, or of obedience vnto righteousnesse? Duram seruiunt seruitutem: They which serue sinne serue a hard seruice. Stipendium peccati mors; The wages of sinne is death: Faciunt peccatum (saith Augustine) vt aliquam corpo­ralem caperēt voluptatem; In euangel. Iohannis tract. 41. voluptas transit, pec­catum manet; praeterit quod delectabat, remanet quod pungat. They commit sinne, that by sin they may take some corporall pleasure; the pleasure passeth away, Nocet empta dolore voluptas. the sinne remaineth. That which once delighted is gone, that which may still sting abideth.

2 Seruants by condition they are, which are either borne such by nature, or taken captiues in warre, or bought with money (they which are hired are hirelings) to such seruants Saint Paule giueth graue counsell: Seruants o­bey those, Ephes. 6.5.6. which are your Masters according to the flesh with feare, trembling and simpli­citie [Page 7] of heart, not with eye seruice as men pleasers, but as the seruants of Christ. Nomen istud culpa meruit, non natura. De ciuitate Dei. lib. 19. cap. 15. This name of seruant (saith S. Augustine) not nature but sin deserued: for the name of seruant was neuer heard of, till Noah cursed Canaan the sonne of Cham who discouered his fathers nakednes. Genes 9.25. Cursed bee Canaan a seruant of seruants shall he be.

Hence it may bee that the Pope is stiled Seruus seruorum a seruant of seruants, for he is a seruant of seruants, that serueth not Christ.

3 Seruants by office, calling and profession they are, which being called, obey and offer their seruice to God and to his sonne Christ Iesus; these are of two sortes; for men are ei­ther the seruants of God generally or particu­larly; generally they are all the seruants of God which acknowledge him for their Lord, dedicate themselues wholly to his seruice, endeuour to doe his will, and for his sake pa­tiently, yea gladly suffer afflictions, Iames 1.2. persecuti­ons, crosses, losses, derisions, death it selfe; hi veri serui veri Dei: these are true seruants of the true God; Such seruants bond and free, male and female, rich and poore, noble and ignoble, learned and vnlearned, Prince and people must be and will be, if they will be sa­ued: particularly and specially they are the seruants of God, and of Christ, who in some seuerall and chiefe calling do seruice to God, [Page 8] aduance his glorie; promote Christs king­dome; Thus magistrates supreme and subor­dinate in common wealthes, thus Arshbi­shops, Bishops, ministers of the word [...] in a special seruice are the seruants of God & of Iesus Christ; both these latter wayes as wel by condition as by vocation, the Apostle Iude professeth himselfe the seruant of Iesus Christ; by condition, because by Christ he was freed, redeemed and deliuered from the slauerie of sinne and tyrannie of Satan; by office and cal­ling because not only in his generall calling, but chieflie in his particular, the Apostleship, he carefully and faithfully performed his ser­uice, to his Lord and Master Iesus Christ.

3 The third thing to bee considered in this Apostle is his alliance or kinred, the brother of Iames; not the brother of Iames the sonne of Zebedaeus and brother of Iohn, which Iames was killed by Herod; Acts 12.2. but the brother of Iames the sonne of Alphaeus and Mary Claephas, the sister of the blessed Virgin Mary, and so the cosen german of Iesus Christ.

He calleth himselfe the brother of Iames for two respects, the one to distinguish him­selfe from Iudas Iscariot the sonne of Simon, Iohn 6.70. whom our Sauiour calleth a deuill, Nonne vos duodecim elegi? Haue I not chosen you twelue, and one of you is a deuill? the other to winne more credite (not to his person) but to his doctrine, that all men might know that [Page 9] this Epistle was penned, not by Iudas the trai­tor, but by Iudas the brother of Iames the iust, Dictum clari hominis facile admittitur. and therefore might more reuerently receaue it, and more religiously regard it. Thus much for explication; now to application.

1 First whereas the name of Iudas was giuen to Iscariot the traitor, as wel as this holy Apo­stle Thaddaeus, both hauing a like outward calling; both a like office, both Apostles of Iesus Christ; yet this man good and godlie, that wicked and vngodly; Wee clearely see that it is not the name, title, or office that makes a good man; but the grace and mercy of God; Iob. 32.9. for as the learnedst clarks haue not alwayes bin the wisest men, so the greatest in place either in Church or Common wealth, haue not alwayes bin the best men: If out­ward titles and high places, Freno indorato non fà megliora il cauallo. could make men vertuous, religious, holy, godly, the seruants of Iesus Christ. Iudas Iscariot might haue bin as good, godly, holy as this Apostle, yea be­fore him, for Iscariot was Christs steward, his pursebearer, disburser of all things for Christ and his companie, and yet behold, a thiefe, a traytor, a deuill: the like may be said of Saule, Ahab, Ieroboam, Rehoboam, Absolon, Achi­tophel. Haman, Herod: what need we go so farre for examples? Dominobis ista nascuntur; we haue plenty of these neare home; passing ouer some which haue bin Kings, Counsel­lors, Archbishops, Bishops, Iudges, Ma­gistrates, [Page 10] Ministers of the word in this land: I passe to Rome, and demand whether high places (the highest on earth as papists affirme) hath made Pope Siluester the second, a sorce­rer, negromancer, magus diabolicus, a deui­lish magitian, one that gaue himselfe to the deuill; Pope Alexander the sixth, a most pro­digious filthie fellow, cuius auaritiae totus non sufficit orbis; cuius luxuriae meretrix non sufficit omnis; whose couetousnesse a whole world could not satisfie, whose filthinesse all the whores in the world could not satisfie; 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 erre either in life or doc­trine; Christ hath prayed for Peter and Peters successors, that their faith should neuer faile. So that though Siluerster the second, Alexan­der the sixth, & Hildebrànd became firebrands in hell: yet all the Popes that haue bin or shal be, shal be saued Bernard. hanc misericordiam nole; I desire no such mercy at Gods hand. But ex fructibus eorum cognoscetis eos, by their fruits (saith our Sauiour) you shall know them. Ierem. Non locus ho­mines, sed ho­mines locum sanctificant. Non omnes filij sanctorum qui loca sancta te­nent: they are not all the sonnes of Saints, nor Saints themselues which hold the places of Saints. God oftentimes bestoweth vpon wicked and vngodly men high titles and great places, partly to their greater condem­nation, [Page 11] Celsae grauiore casu decidunt turres. Seneca. S [...] mons subli­mis, profundior est tibi vallis. feriunt (que) summos fulmina montes; The migh­ty shall bee mightily tormented, and partly for the punishment of vngratefull people, as to Saul ouer the Israelites.

2 Secondly, whereas the Apostle Iude plea­deth his calling; partly that his doctrine might with more attention and reuerence be receiued, and partly to comfort himselfe in his calling; assuring himselfe that hee which called him and sent him, would blesse him, prosper him, and be with him; wee which are the messengers of God, ministers of Christ, and Christs mouth, must not bee ashamed of our calling, but boldly professe, and openly plead our calling, though scornefully by scor­ners of religion wee are tearmed priests. The Iewes thought they mocked Christ, when bowing their knees they cried [...], Haile King of the Iewes; Matth. 27.29. against their wils they honoured him, for indeed hee was the King of the Iewes, and Gentiles. Qui volens de­trabit famae meae, nolens ad­dit mercedi meae. Augustine. So when these gracelesse contemners of our glorious calling thinke to vilifie vs by tearming vs priests, (against their wils) they magnifie vs, for indeed we are the Lords priests to serue in his house, and attend at his table; the scorn­full behauiour (then) and reprochfull scoffes of godlesse atheists, and worthlesse miscreants shall not daunt and discourage vs in our cal­ling, assuring our selues, that hee which hath [Page 12] called and sent vs will be with vs, as hee was with Moses: Exod. 3.12. Ierem. 1.8. certainely I will bee with thee, with Ieremy: Be not afraid of their faces, I will be with thee to deliuer thee; with the Disciples: Behold I send you forth as lambes among wolues. He that heareth not you heareth not me, hee that receiueth not you receiueth not me, Matth. 28.20. he that despi­seth you despiseth me; but behold I am with you alwaies vnto the end of the world.

3 Thirdly wheras the Apostle Iude doth not first entitle himselfe the brother of Iames, and then the seruāt of Iesus Christ, but first the ser­uant of Iesus Christ, and then the brother of Iames, we learne to esteeme it a greater priui­ledge, honour and dignity to be the seruants of Iesus Christ, Non refert qui­bus parentibus quis ortus sit, si sit virtute prae­litus. then to be allyed to the grea­test princes, potentates and personages in the world; for if the seruants of Iesus Christ (though neuer so poore, base, beggerly, igno­ble, contemptible) yet happie and blessed: If not the seruants of Iesus Christ, though neuer so rich, noble, honorable, great in this world; yet miserable and wretched. Witnesse Diues and Lazarus. Postridie sum [...]atus ego quam [...]upiter. Aiax boasted that hee was (à Ioue tertius) the third from Iupiter) and yet a Pagan, infidell, one that neuer knew, serued, truly worshipped Iehouah the true God. Infoe­licissimus Aiax, most wretched and vnhappy Aiax, E meglio viuer [...]virtuosa-mentè the nascer no­bilimente. thy royall alliance could not keepe thee from murthering thy selfe and tumbling into hell. Iude professeth himselfe the seruant [Page 13] of Iesus Christ: foelicissimus Iudas, most happy and blessed Iudas, thy seruice made thee truly blessed in this life; and perfectly blessed after this life. If then with this Apostle we professe our selues, and desire to shew our selues in­deed the seruants of Iesus Christ, we must doe three things:

• 1. First, we must imitate our masters vertues.
• 2. Secondly, we must attend his pleasure.
• 3. Thirdly, we must addict our selues wholly to his seruice.

In our Lord and Master Christ Iesus shined many excellēt vertues, yea all vertues; loue, pa­tience, humility, meeknes, mildnes, mercy, cle­mency, purity, piety, [...], Iohn 1.14. the fulnesse of grace and truth; these must shine in vs, loue, patience, humility, mildnesse, meeknesse, gentlenesse, goodnesse, clemency, purity, piety: else falsely are we called the ser­uants of Christ. Christiani nomen frustrà ille sortitur, qui Christū minimè imitatur, quid tibi prodest vocari quod non es? De vita Chri­stiana. In vaine (saith S. Augustine) hath hee gotten the name of a Christian, which doth not imitate Christ; what doth it profit thee to bee 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 seruant of Iesus Christ, and not to bee his seruant? If thou takest de­light to be called a Christian, do those things which beseeme and belong to a Christian, and [Page 14] then deseruedly thou shalt bee called a Chri­stian.

2 Secondly, we must attend our masters plea­sure, and depend on his will, not appointing him either time or place, or meanes: but re­sting in his gratious promises, and relying on his prouident care ouer vs. For, to distrust the truth of his promises were to offend Christ the master of beleeuers with the sinne of vn­vnbeleefe: to doubt of his power to performe them, were to denie power to be in him, to whom all power is giuen both in heauen and in earth. Matth. 28.18. Herein then we rest, and hereon wee must relie; if we want, he is our Lord and ma­ster, he can, hee will supply our wants. If in troubles, he is our Lord and master, hee can, hee will rid vs out of troubles. If hated, perse­cuted, wrongfully imprisoned, he is our Lord and master, hee can, hee will deliuer vs. If in sorrowes and heauinesse of heart, hee is our Lord and master, he can, he will comfort vs: If in sicknesse, hee is our Lord and master, hee can, hee will either restore vs to our former health, or receiue vs into his euerlasting king­dome.

3 Thirdly, we must addict our selues wholly to his seruice, not seruing any other master in our spirituall seruice; not the world, not the flesh, not the diuell, not Antichrist; Not the world, nè illecti, lest allured with the vaine pleasures and lying vanities thereof: not the [Page 15] flesh, nè infecti, lest stained, polluted, defiled therewith; not the diuell, nè interfecti, O quàm multo dom nos habet qui vnum non habet. O how many masters hath he which hat not Christ for his onely ma­ster. lest de­stroyed and deuoured by him. Not Antichrist, nè decepti, lest seduced and misled by him. He that serues the flesh serues his fellow: he that serues the world serues his seruant: hee that serues the diuell serues his enemie. Hee that serues Antichrist serues Christs enemie, but he that serues Christ Iesus, serues the greatest and best Lord: the greatest, as best able, the best, as most willing to reward his seruants. As then they only are actually in Iesus Christ, which walke not after the flesh but after the spirit; Rom. 8.1. so they onely are the seruants of Iesus Christ, which in their spirituall seruice serue no master but Iesus Christ. Hence is it that the Apostle Paul protesteth, that if in the preach­ing of the Gospell hee should serue or please men, hee could not bee the seruant of Iesus Christ: The reason is, because Christs plea­sure and mens pleasures; Christs doctrine and mens humours; Christs verity, and mens va­nities, Christs wisedome and mens follies can­not stand, cannot accord together. Turkes, Pagans, Infidels which plainely deny Christ, doe not so much derogate from Christ as pro­phane professors of Christ. For Turks and Pa­gans denie Christ in profession, Heretickes in doctrine; but prophane professors in life and conuersation. Austen. Tolerabilius lingua quàm vita mentitur. The lie that is made by the tongue [Page 16] is more tollerable then that which is made by the life. For when the tongue professeth Christ, and yet the heart full of impuritie, and the life full of impietie, this is not professio, sed abnegatio Christi, not a professing but an open denying of Christ.

Lastly whereas this Apostle doth not call himselfe the brother of Christ, as elsewhere the scripture doth, but the seruant of Iesus Christ, we see his wonderfull humilitie: he suppresseth his most worthy stocke and glo­rieth not in his greatest kinred, but contents himselfe to bee called the seruant of Iesus Christ. It is not so in these dayes. (Si verbis au­dacia detur) if I may speake boldly and plain­ly it is cleane contrary: Salust obiected to Tully that he was no gen­tleman, and herefore vn­worthy to beare office. Indeed saith Tully my nobi­lity begins in me, and thine ends in thee. for some, which haue neither learning, nor liuing, nor wisedom, nor ciuility, nor honesty, nor pietie at all, yet if they can fetch their pedegree from some noble or worshipfull house, they boast there­of, hold themselues worthy of reuerence, and thinke themselues wronged, if they be not re­garded. What did the Iewes gaine, 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 sauiour told them; Iohn 8.44. vos estis ex patre Diabolo, you are of your father the deuill, and his works you do. Indeed they were the seed of Abraham with Ismael, but not the sonnes of Abraham with Izaak. Grant them to bee [Page 17] sonnes, yet they were sonnes 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 filij Abrahae qui non sequuntur fidem A­brahae, they are not the sonnes of Abraham which follow not the faithful steps of Abra­ham. Outward titles (then) without inward vertues auaile vs nothing, for what shall it profite vs to be entitled Christians, and yet liue as prophanely as infidells? to bee called the Church of God, and yet in cōuersation re­semble the Synagogue of Satan. To be coun­ted the children of God, Qualis haberi velis, talis fias. and yet spend our times like the sonnes of Belial to bee reputed the seruants of Christ Iesus, and yet serue the world the flesh and the deuill? to descend of noble, godly parents, and yet degenerate from their noble godly wayes? God is not pleased with shadowes, but with substance: not with outward titles, but with truth in the inward parts. Therefore Theodosius the Emperour held it a more noble thing to be Mem­brū ecclesiae, then caput imperij, A mēber of the Church then head of the Empire. If then thou wilt boast of thine honorable kindred, labour, striue, endeuour that thou mayest truely glo­ry, and say that God is thy father, La virtu è ar­gume to a [...] no­bilita. the Church thy mother, Christ Iesus thy elder brother, this is most high, holy, honorable kindred. Thus much of the person saluting, his name, his calling, his kinred.

The persons saluted are beautified with three excellent Titles.

• 1. called.
• 2. sanctified.
• 3. reserued to Iesus Christ.

Calling is twofold.

• 1. to some office and duty.
• 2. to the knowledge of God and saluation.

To some office and dutie either priuate or publique, priuate and oeconomical; as masters of families, artificers, husbandmen. Publique is either ciuill, or ecclesiasticall: Ciuill is ei­ther in peace as Magistrates, or in warre as militarie Gouernors. Ecclesiasticall 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 saluation is ei­ther externall or internall: Externall is either common to all, by the instinct of Nature and works of creation; Psalme. or not cōmon to all, by the word preached. The Lord hath not dealt so with euery nation. Internall and effectuall is a worke of the whole Trinitie, whereby God the father, through the son, by y ^e holy Ghost, not onely offers grace, but giueth 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 effectuall operation of the holy Ghost. This hath two partes, the one inuite­ment, [Page 19] the other admission. Inuitement is when God offers remission & life euerlasting to all that beleeue, & this outwardly by the preach­ing of the word: and inwardly by inspiration of heauenly desires. Admission is whē men are entred into the kingdom of grace; & this out­wardly, by Baptisme, & inwardly, by the spirit: engraffing them into Christ, and making them reall members of Gods kingdome. This is di­uers in respect of time and in respect of place. In respect of time, for God calleth in diuers houres of the day, that is in diuers ages of the world, and in diuers yeares of our age: some before the law, as Abel, Enoch, Noah, Abra­ham, some vnder the law, as Moses, Dauid, Io­sias, Isay with other kings and Prophets: some after the law; as the blessed Apostles, Martyrs, Confessors. Some in the first houre, (their childhood,) as Samuel, Ieremy, Iohn Baptist. Some in the third houre (their youth) as Da­niel, and Iohn the Euangelist. Some in the sixth houre (their middle age) as Peter and Andrew. Some in the eleuenth houre (their old age (as Gamaliel, and Ioseph of Arimathea; some in the last houre of the day (the last hour of their life) as the theefe vpon the crosse. In respect of place, for God calleth some from their ships, and some from their shops, some from the market, and some from vnder the hedges. This diuers calling at diuers times and in diuers places, intimates a caueat and a [Page 20] 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 caueat, for such as are called, that they magnifie not themselues, and vilifie o­thers. A comfort for them that feele not them­selues sufficiently called, that they rest in hope God can & wil call, when, where, & whom he will, either at the last houre with the theefe vpon the gallowes, or out of oppressing Egypt with the Israelites, or persecuting Paul brea­thing out slaughter against the Saints of God.

The vses hereof are three.

First, seeing we are called of God, we must walke worthie of our calling; that as hee which hath called vs, is in himselfe most holy; so should we not onely begin well, but con­tinue in holinesse and righteousnesse all the daies of our liues. For to this end hath the grace, goodnesse, bountifulnesse of our Lord appeared, vt abnegata omni impietate, that de­nying and renouncing all impiety of life, and impurity of heart, we should liue in this pre­sent life, Sobriè. [...]ustè. [...]iè. Haec tria perpe­ [...]uò meditare aduerbia Pauli. Haec tria sunt vitae regula sancta tuae. soberly, iustly, godly: Soberly to­wards our selues, iustly towards others, godly towards God: because, sancta conuersatio con­fundit inimicum, aedificat proximum, glorificat Deum. A holy life, and godly conuersation, doth confound and stop the mouthes of our enemies, doth edifie and build vp our bre­thren, doth glorifie God.

2 Secondly, seeing we are called of God, not onely generally, but particularly (for euery one that liueth in the Church and Common­wealth [Page 21] ought to haue a particular calling to walke in) wee must ioyne the practise of our particular calling with the practise of our ge­nerall calling. For it is not sufficient for a man to be a Christian in the congregation and in common conuersation, vnlesse hee shew him­selfe so in his particular calling. A magistrate must not onely be a Christian in generall, but a Christian magistrate in bearing the sword. A Minister must not onely bee a Christian in generall, but he must be a Christian Minister in feeding the flocke, verbo praedicationis, fru­ctu orationis, exemplo conuersationis, with the word of preaching, with the fruit of prayer, with the example of holy conuersation. A master of a family must not onely bee a Chri­stian abroad in common conuersation, but a Christian in the regiment and gouernment of his particular family. Thus must euery man behaue himselfe in his particular calling. The reason is, because the practise of our particu­lar calling seuered from the generall, is no­thing else but the practise of iniustice & pro­phanenesse, and our generall calling without the practise of some particular, is nothing else but the shew of godlinesse without the power thereof.

3 Thirdly, seeing we are called not only in­wardly by the holy spirit, but outwardly by the holy word; this word must bee to vs dea­rer then thousands of siluer and gold, more [Page 22] precious then the gold of Ophir, sweeter then the hony and the hony combe. For albeit God can onely by the inward motion of his blessed spirit worke out, make sure and perfect our saluation; yet it pleaseth him in his eternall wisedome to vse the word as the ordinarie means of our vocation and saluation. As then, God giueth learning by studie, wisedome by experience, riches by trauell, and like things by like meanes; 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 saluati­on, [...]. the sauor of life vnto life.

The second title of honour giuen heere to the Saints is sanctification, sanctified of God the father. Here may it please you to obserue two circumstances; the one what sanctifica­tion is, the other whence it is. To bee sanctifi­ed, is to bee separated, consecrated and set a­part from common vses, and reserued to sa­cred and holy vses. Thus in the law, those things were called holy and sanctified, which were taken from the common vse of the peo­ple, and set apart for the vse and seruice of God; as the oyle, shewbread, 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 serue 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 [Page 23] people to the Lord, 2.3. by Ieremie a thing hallo­wed to the Lord. Now of them that are said to be Saints, there are three sorts, Confitemur ro­gati profitemur vlirò. such as con­fesse and professe Christian religion in word onely, but in workes deny the power thereof.

2 Such as not only confesse and professe Chri­stian religion in word, but also in a ciuill ho­nest life before men expresse the same.

3 Such as being chosen to true holinesse, effe­ctually called, iustified, regenerated and truly sanctified, doe leade their liues in holinesse and righteousnesse. 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 vnto thē. 2. wrought in them. 3. wrought by them.

1 Imputed sanctification is when God impu­teth to vs the sanctification of Christ, 1. Cor. 1.30. who is made to vs wisedome, righteousnesse, sancti­fication and redemption: by this wee are said to be sanctified, when the vertue of Christs passion, the fruit of his death, the power of his resurrection is applied to vs, and Christs sanctification made ours by imputation. Ther­fore the Apostle saith, Heb. 13.12. that Iesus Christ to the end that hee might sanctifie his people with his owne blood, suffered without the gate.

2 Sanctification wrought within vs, is the inward change of a man iustified, whereby [Page 24] 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 soule were before: nor, ab esse ad non esse, from a being to a not being, for the faculties of the soule remaine still: but ab esse ad esse, from an ill being to a good being; not abolishing the will, mind and affections, but rectifying and renuing them. A change of a man iustified; for we are iustified before we are sanctified. Iustification is, actus indiuiduus, sanctification is, actus diui­duus: we are iustified at once, we are sanctifi­ed by degrees: we are iustified when our sins are not imputed vnto vs, wee are sanctified when a cleane heart is created, and a right spirit renued in vs. Lastly by this inward change the image of God consisting in righteousnes and true holinesse is restored within vs.

3 Sanctification wrought by vs is that wher­by wee sanctifie and make holy the outward works and actions of our life. This the Lord requireth, estote sancti, quia ego sanctus. Be yee holy, Leuit. 11.14. for I the Lord your God am holy. To this Saint Paul exhorteth. Let vs cleanse our selues from all filthinesse of the flesh, 2. Cor. 7. [...]. and of the spirit, and grow vp to full holinesse in the feare of God. Of this Saint Iohn speaketh, (speaking also of that hope which we haue of the glory to come) he which hath this hope [...], 1. Iohn 3.3. sanctifieth or purifieth himselfe as hee is pure. The righteousnesse of iustification is by faith [Page 25] without workes: the righteousnesse of san­ctification is by workes and by faith. Iustify­ing righteousnes is perfect, but not inherent: sanctifying righteousnesse is imperfect, but inherent. Glorifying righteousnesse is perfect and inherent. Neuerthelesse we must confesse that all our sanctification is from the Lord. Sanctified (saith the Apostle) of God the father.

Albeit, opera dei ad extra sunt indiuisa, the outward workes of God bee common to the whole trinity, and so wee are sanctified by the Father, Sonne, and holy Ghost, yet sanctifica­tion is heere ascribed to the Father as being the ground and first author thereof. For the Sonne sanctifieth by meriting sanctification, the holy Ghost sanctifieth by working it, but the Father sanctifieth both by sending his Sonne to merit it, and also by giuing his holy spirit to worke it.

The vses are two.

1 First, that seeing we are sanctified, we must hereby be stirred vp to all holines, righteous­nes, and true sanctification, that our names and our natures, our calling and our conuersa­tion may bee correspondent. If then wee will haue part with Christ, wee must liue after the example of Christ. If we will haue communi­on with the saints on earth, we must be saints on earth. If we wil haue the company of saints in heauen, our conuersation on earth must [Page 26] be heauenly; Ephes. 1.4. partly because we are chosen in Christ that wee should bee holy and without blame before him, and partly because the hea­uenly court receiueth none, Reuel. 21.27. but such as are pure, holy, innocent.

2 Secondly, seeing we are sanctified, we must now doe the workes of our calling in a good and godly maner. Nouos homines [...]ouae vitae acti­ [...]nes edere o­ [...]ortet. To this two things are re­quired, holinesse and constancie: holinesse of the worker, and holinesse of the worke. Of the worker, partly because the person must first please God, before the worke of the per­son can please him: and partly because we can looke for no successe and blessing vpon our labours vnlesse we be sanctified. Holinesse of the worke, because euen lawfull actions (vn­lesse they be sanctified) are sins, as appeareth in one and the same action done by the Pha­risie & the Publican; the Pharisie praied 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 gi­ueth direction to eschew vices, as couetous­nesse and iniustice; and to practise vertues, as faith and loue: the other, prayer not onely for the supply of graces, but for a blessing vp­on the labours of our calling. The second thing required in doing the works of our cal­ling in a good manner is constancie, a con­stant perseuering in good duties. For it is no commendation to begin well, vnlesse we con­tinue [Page 27] 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 vaine (saith Gregory) is good done, if a man giue ouer doing good before he die, because hee runneth in vaine swiftly which fainteth before he come at the marke. There­fore all impediments and lets laid aside, wee must goe on with courage and constancie, passing through good report and euil report, through shame and rebuke.

The third title of honour giuen here to the saints is, that they are reserued to Iesus Christ. That is (as Saint Peter saith) They are kept by the power of God through faith to saluation. 1. Pet. 1.5. Herba, Spica, Frumentum in spica. Be­hold here the Apostles gradation: God cal­leth vs, hauing called vs sanctifieth vs, hauing sanctified vs, reserueth vs as a speciall portion, peculiar part, and chiefe treasure to and for his sonne Christ Iesus. By this is the promise of God the father performed to his son: Psal. 2.8. Aske of me and I will giue thee the heathen for thine inheritance, and the vttermost parts of the earth for thy possession. Ephes. 1.22. Hence it is that Saint Paul saith, God hath made all things subiect vnder his feet, and hath appointed him ouer all things to be the head to the Church. Hence is the glo­ry, honour, dignity of the saints and seruants of God, that God layeth them vp as a chiefe treasure in the treasurie of his Almighty po­wer and watchful prouidence, reserueth them [Page 28] to Iesus Christ the true heire of the world and lord of the Church, and maketh them co­heires with him in his euerlasting kingdome.

The vses hereof are three.

1 Seeing we are reserued by God the Father to Iesus Christ, we need not feare the day of death nor the day of iudgement; for in the last day it shall bee said to euery one reserued to Iesus Christ; Hodie mecum eris in Paradiso. This day shalt thou bee with mee in Paradise. And in the last day of the world, to them all, venite benedicti, come ye blessed of my Father, inherit the kingdome prepared for you. Ther­fore they may now wish (with Paul) to be dis­solued and to be with Christ: sing (with old Simeon,) Lord now lettest thou thy seruant de­part in peace; and cry out (with the saints vn­der the Altar) Come Lord Iesu, come quickly. Thou which art our Lord by right of creati­on, by right of redemption, by right of guber­nation, by right of preseruation; Thou which art Iesus our Sauiour, sauing vs from the slaue­ry of sinne, the tyranny of Satan, the torments of hell, come in glory, to crowne vs with per­fect glory, come quickly, make no long ta­rying.

2 Secondly, seeing wee are reserued by God the Father to Iesus Christ, we must all our life long prepare our selues, that we may be fit to bee presented as pure spouses to our pure bridegrome; this is done partly, by betroth­ing [Page 29] our soules to Christ by saith, and partly by beautifying them with holy vertues and god­ly qualities, that hauing our lamps full of oile, we may enter with the bridegroome into the bridechamber, where is Gaudium fine fine, sine metu finis, Ioy without end, without feare of end.

3 Thirdly, seeing we are reserued by God the Father to Iesus Christ, wee need not feare the grace of perseuerance. The reasons are these.

1 Wee are as trees planted by the riuers side, whose leaues shall neuer fade and fall away.

2 Wee are as houses built on a rocke, which cannot be ouerturned with the violent blasts of persecutions, or with the raging flouds of tentations.

3 We are as plants planted into Christ Iesus, which can neuer be pulled out: the reason is, because we beare not the root, but the roote beareth vs.

4 Wee are Christs sheepe of his folde, out of whose hands all the powers of hell shall neuer be able to take vs.

5 Lastly, God hath put his feare into our hearts that wee shall not depart from him. Talis ac tantus erit timor meus, Ier. 32.40. quem dabo in cor eorum, vt mihi perseuerenter adhaereant: Such and so great shall my feare be, which I will put into their hearts that they shall with perseuerance cleaue vnto me. Austen Tom. 7. de bono perseu. Cap. 2. Therefore saith Saint Austen, ipse facit perseuerare in bono, qui [Page 30] facit bonos: qui autem cadunt & pereunt, in pre­destinatorum numero non fuerunt. He maketh them to perseuere in good, which maketh them good, but they which fall away and pe­rish were neuer in the number of those that are predestinate to eternall life. Thus much of the persons saluted, their vocation, sanctifi­cation, and reseruation to Iesus Christ.

The forme of salutatiō followeth, wherein the Apostle wisheth & prayeth for three blessings.

• 1. mercy.
• 2. peace.
• 3. loue.

Mercy bee vnto you. Mercy in God is not passiue but actiue; non quoad affectum, sed quo­ad effectum, not suffering with vs in our wants, but succouring vs in them.

The mercy of God towards his creatures is fourefold:

• 1. generall.
• 2. speciall.
• 3. temporary.
• 4 sempiternall.

1 The generall mercy of God is that, where­by hee 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 sunne to shine as wel vp­on the vngodly as the godly; his raine to fall as well vpon the field of the reprobate, as vp­on the field of the righteous, that he powreth out his temporall benefits as well vpon the castawaies, as those that are effectually called. For there are some good things which God giueth as well to the vngodly as to the godly, [Page 31] as health, wealth, riches, honour, strength, beautie, comelinesse of personage, wife, chil­dren, learning, &c. There are some good things which God giueth to the godly and not to the vngodly; as sauing faith, sauing grace, a new heart, a right spirit, peace of con­science, eternall life. There are some euill things, which God layeth vpon the godly as well as the vngodly, as weaknesse of bodie, sicknesse, sorrowes, losse of friends, famine, sword, imprisonment: There are some euill things which God inflicteth vpō the vngodly, and not vpon the godly; as intolerable horror of conscience, incurable desperatiō, vnmeasu­rable tormēts in hel. Finally, this general mer­cy of God feedeth the foules of the heauen, the fishes of the sea, the beasts of the field. His mercy is ouer all his workes, Psal. 145.9.

2 The speciall mercy of God is that which extendeth it selfe onely to the elect. This sa­ued zealous Dauid from the bloody rage of furious Saul. This preserued righteous Lot from the vnquenchable burning of Sodome and Gomorrah. This deliuered holy Daniel from the tearing lawes of hungry deuouring 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. Psalme. Si dic as, refugium meum, intelligo quia confugis ad eum: If thou (saith Austen) say, The Lord is my health and saluation, I vnderstand thee, be­cause [Page 32] hee giueth thee health and saluation. If thou say, the Lord is my refuge, I vnder­stand thee, because in all thy miseries and ne­cessities thou fliest vnto him. If thou say the Lord is my strength, I vnderstand thee, be­cause he giueth thee strength. But if thou say, the Lord is my mercy, what is this, but that all that I am, is onely of thy mercy. God looketh vpon the reprobate as an angry iudge, with a cloudie countenance; but hee beholdeth his adopted children in Christ Iesus as a mercifull father, with a gracious louing countenance. This is that blessing which the godly man a­boue all blessings requireth. Lord lift thou vp the light of thy countenance vpon vs.

3 The temporary mercy of God is that wher­by he spareth sinners, and giueth them a time to repent, that they may be saued. Whence it is that when wee would slip from God, his mercy catcheth and holdeth vs fast; When vaine pleasures allure vs, to sell God, and bee gone, his mercy will not so part with vs; When we are lost in our selues, his mercy fin­deth vs out. When wee lie long in our sinnes his mercy raiseth vs vp: When we come vnto him, his mercy receiueth vs; When wee come not, his mercy draweth vs; When wee repent his mercy pardoneth vs; When wee repent not, his mercy waiteth our repentance. In tentation, his mercy strengtheneth vs: In strong despaire, his mercy relieueth vs: From [Page 33] errors his mercy reclaimeth vs: out of troubles his mercy deliuereth vs: In sorrowes & heaui­nesse of hart his mercy comforteth vs; he that asketh obtaineth; he that seeketh findeth; he that knocketh, Austen on the [...] 144. Psal. hath the dore of Gods mercy opened vnto him. Dat veniam peccatori, spem iustificationis, charitatem in qua omnia bona fa­cias, dabit vitam aeternam, & societatem An­gelorum. Gods mercy giueth pardon to thee a sinner, hope of iustification, loue wherein thou maiest doe all good, and Gods mercy will giue thee eternall life, and the company of holy Angels. 4

The sempiternall mercy of God is that, which concernes our eternall saluation, electi­on, creatiō, redēption, glorification. This mer­cy of God is speciosa, spaciosa, praetiosa. Beauti­full in creating vs after his own image & like­nes, bountiful in redeeming vs with the preti­ous blood of his Son; and pretious in glorify­ing vs in the kingdome of glory. Elegit in om­nibus, assumpsit ex omnibus, amauit prae omnibus. He chose vs amongst all, hee tooke vs out of all, he loued vs aboue 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 neuer exhausted, the fountaine neuer dried vp: Rich in mercy because he ne­uer ceaseth to communicate the riches of his mercies to vs. Rich in mercy, because hee par­doneth all our sins vpon our true repentance, [Page 34] our great, Maxima, media, minuta. middle, smallest sinnes. Rich in mer­cy, because hee not onely pardoneth all our sinnes vpon our true repentance; but giueth vs repentance, and faith to beleeue the remis­sion of our sinnes. Rich in mercy, because hee giueth vs priuatiue grace to escape euils, and positiue, enabling vs to do good. Finally, rich in mercy, because he preuenteth vs with mer­cy before wee seeke him, and followeth vs with mercy, when wee haue found him. In a word, the mercy of God signifieth three things. First, [...], Vim miserendi, a power, a­bility, pronenes of the diuine nature, to shew mercy. The second [...], actum miserendi miserationem, the very act of shewing mercy; euen as a father sheweth mercy to his chil­dren, Psal. 103.13. so doth the Lord shew mercy to them that feare him. The third [...], effectum & o­pus misericordiae, the very effects and workes of mercy. Psal. 17.7. Shew thy maruellous mercies, thou that art the sauiour of all them that put their trust in thee. Tantas audis Dei misericordias? Dost thou heare so many and so great mer­cies of God, and dost thou doubt of thy safe­gard in this life, of thy saluation in the life to come? Dicat anima mea, dicat secura, tu domi­ne Deus meus, qui dicit animae meae, ego salus tua. Let my soule (saith Austen) say boldly, securely, confidently, Thou O Lord art my God, which saith vnto my soule, I am thy sal­uation. By this it appeareth how great a bles­sing [Page 35] the Apostle wisheth in wishing mercy. Mercy be vnto you.

2 The second blessing which the Apostle prayeth for is peace: Peace be vnto 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 cōspire, combine and band themselues together to doe euill and mischiefe to the good and god­ly. In league, either to doe all the mischiefes, villanies, and outrages they can, hauing re­spect of neither friends nor foes; as robbers, rebels, traitors. Est daemonum legio concors, Austen. there is an agreement among the diuels: in Mary Magdalen, of seuen, in an other of a whole legion. Such a diuellish agreement was amongst those inhumane, barbarous, bloody gunpowder traitors. Indigni vita, in­digni luce fuerunt, vnworthy of life, vnwor­thy of the light. Perierunt ipsi, & eorum pere­at memoria: They haue iustly perished, and let their memories vtterly perish with them. Or else in league against the godly in some things, though at warres among themselues. Psal 9.21. Ephraim against Manasseh, Manasseh against Ephraim, both against Iudah. Herod against Pilate, Pilate against Herod, both against Ie­sus. The Pharisies against y ^e Sadduces, the Sad­duces [Page 36] against y ^e Pharisies, both against Christ. The Pelagians against the Maniches, the Ma­niches against the Pelagians, both against true Catholikes. The Turke against the Pope, the Pope against the Turke, both against the truth: The Priests against the Iesuits, the Ie­suits against the Priests, both against Prote­stants. Psal. 71.10. These are like Dauids enemies, they laid waite for his soule, and tooke counsell toge­ther against him.

Dissembled and counterfeit peace, is when men pretend peace and intend mischiefe. So Absolom prepared a feast for his brother Am­mon, 2. Sam. 13.28. but caused him to be murthered in the midst of the banquet. So Ioab spake peacea­bly to Abner, 2. Sam. 3.27. but slew him with his sword. So Iudas kissed Iesus, Matth. 26 49. but betraied him. So the Spaniards in 88. treated of peace, but prepa­red themselues to warre. Mel in ore, ver­ba lactis: fel in corde, fraus in factis. Ex fraude, fallacijs, mendacijs toti constare videntur: They seeme to be compounded of nothing else but frauds, deceits, dissemblings, lyings.

3 Inordinate peace is when the greater and better obeyeth the lesser and inferiour. So A­dam obeyed Eue, when Eue should haue o­beyed Adam. So reason obeyeth sense, when sense should alwaies reason: so grace some­times yeeldeth to nature, when nature should alwaies obey grace. These kindes of peace (saith our Sauiour) I came not to bring into the world, but a sword. Melior est talis pugna [Page 37] quae proximum facit Deo, quàm illa pax, quae se­parat à Deo: Better is that fight and conflict (saith Gregory Nazianzene) which maketh a man neere to God, then that peace which doth separate a man from God. For vbi non est bellum ibi pax peruersa, where this kinde of warre is not, there is peruerse and inordinate peace.

Good peace is foure fold:

• 1. With God.
• 2. With the good Angels.
• 3. With our selues.
• 4. With men.

1 With God, when reconciled vnto God, and iustified by a true sauing faith, Rom. 5 1. Philip. 1.4. we haue the fa­uour of God and fellowship in the Gospell: this is properly called reconciliation wrought and brought to vs by Iesus Christ, who is our peace. Pacem euangelizauit ijs qui propè, Ephes. 2.17. ijs qui procul: He preached peace to them that are neere, and to them that are a farre off. A prioribus p [...] fidem iustific [...] praesentia rem [...] tuntur, futur [...] non imputab [...] tur. Being now reconciled to God by Christ, we are iu­stified by faith from our former sinnes: our present sinnes are pardoned, our future for Christs sake shall not be imputed.

2 The second good peace is that, which wee haue with the good Angels, who are recon­ciled vnto vs, because we are reconciled vnto God. And therefore guard vs, ward vs, pitch their tents round about vs, and at the dissolu­tion of soule and bodie carrie and conuey the soule to God, to glorie. God vseth the mini­strie [Page 38] of his good Angels for the good of the elect, [...]on ex necessi­ [...]e, non ex me­ [...]is Angelorū, [...] pro sua gra­ [...] & bonitate. [...] totius [...]iuersi. not of necessitie, not because the Angels haue deserued so great dignitie; but of his meere grace and goodnes, partly for his owne glorie, partly for the good of the Angels, part­ly for the order of the whole vniuersall, part­ly for the greater comfort of the elect, and partly for the conseruation and augmenta­tion of loue betweene the godly and the good Angels: [...]uche. de ope­ [...]. creationis, [...]. 3. cap. 14. that as their loue towards vs is shew­ed and increased, multis, magnis, diuturnis offi­cijs & beneficijs; by many, great, continuall offices and benefits, so our loue and reuerence towards them may increase daily more and more.

3 The third good peace is peace with our selues. This is three fold. 1 First, when the will and affections renued by grace, and obedient to the minde enlightened by the spirit, are at peace. 2 The second, when grace ouercomming our corrupt affections, the minde is quieted and calmed. 3 The third, when the conscience perswaded of remission of sinnes, 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 y ^t 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 vnderstanding, I meane all created vnder­standing. For, Quid prodest si omnes laudent, & [Page 39] 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 owne conscience ac­cuse thee? or what shall it hurt and grieue thee, if al derogate from thee, and thine owne conscience defend thee?

4 The fourth good peace is with men. This is twofold, the one ciuill, the other Christian. Ciuill is when in the outward things of this life men liue quietly and peaceably together: such peace was betweene Abraham and Abi­melech. Genes. 21.27. 1. Sam. 27.5.6. Iosua 9.15. Such peace was betweene Dauid and Achis. Such peace was betweene Iosua and the Gibeonites. To this peace the Apostle ex­horteth: Follow peace with all men. Rom. 12.18. If it be possi­ble, as much as in you lieth haue peace with al mē.

Christian peace is a sweet harmony, mutual consent and holy concord, among the saints and seruants of God. This Dauid commen­deth. O quàm bonum & quàm iucundum. O how good and pleasant a thing is it for bre­thren to dwell together in vnity. It is not bo­num & non iucundum, but bonum & iucundum, not onely good, but pleasant, not only plea­sant but good. Bona sed non iucunda; Iu­cunda sed non bona; nec bon [...] nec iucunda; et bona et iu­cunda. There are some things which are good but not pleasant, as Patience and Discipline. Some things are pleasant, but not good, as carnall pleasures and curiosity; some things are neither good nor pleasant; as en­uie and worldly sorrowes; and there are some [Page 40] things which are both good and pleasant, as honestie and charitie. This peace Christ com­mendeth to his Disciples: Be at peace among your selues. To this S. Peter exhorteth: Be yee all of one minde, loue as brethren; be at vnitie a­mong your selues. This peace is so necessarie and profitable to Christian kingdomes and common-wealths, that without this they can not well continue. For as to euery well orde­red kingdome three things necessarily con­curre and are required; true pietie, honest dis­cipline, and holy concord: so where the last of these is wanting, the other two can hardly, can neuer bee found. Holy concord then is the sweetest harmonie that euer sounded, the strongest bond that euer vnited politicall bo­dies together, the chiefest prop, piller and pre­seruatiue of Common-wealths, cum alij sunt pacem recipientes, alij retinentes, alij facientes; when some embrace peace, others retaine it, others make it. [...]. Pacati. [...]. Patientes. [...]. Pacifici. The first are peaceable, the se­cond patient, the third peace-makers: to pro­cure peace where it is not, and to preserue it where it is. It is somewhat, with clemencie to spare and forbeare our inferiours, more with curtesie to entertaine our equals, most with humilitie to submit our selues to our su­periours. It is somewhat, not to molest others in our deeds; more, not to traduce our neigh­bour with our tongues, most to auoid all oc­casions of doing either. It is somewhat not to [Page 41] publish the defects and infirmities of others: more, not to extenuate their gifts and good parts; most, to grieue 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 euill for euill, rendereth good for euill. It maketh weake things strong, poore things rich, small things great; Dulce nomen pacis, res ipsa tum iucunda, 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 be­neuolentia. more to be desired then innu­merable triumphs. This blessed peace is the language of heauen, the Angels brought it frō heauen. Glory in the highest heauens to God, in earth peace, towards men good wil. This is the legacy which Christ bequeathed to his Disci­ples. Pacē meā do vobis: My peace I giue vnto you: my peace I leaue with you. This was the vsuall salutation of the Iewes Shenim vhenim: Pax vobis, Peace be vnto you. This is one of those speciall blessings which all the Apostles in al their salutatiōs pray for. Grace be with you and peace. Tale bonum, (saith Austen) est bonum pacis, vt in rebus creatis nil gratiosius soleat au­diri, nil delectabilius concupisci, nil vtilius posside­ri. Such & so great a good is y ^e good of peace, that among all the things created, nothing is heard of more acceptable, nothing desired with more delight, nothing possessed w ^t more profit. Which thing our Sauiour well consi­dering, [Page 42] Matth. 5.9. pronounceth the peace-makers bles­sed, for they shall bee called the children of God. Si Dei vocantur filij qui pacem faciunt, procul dubio, satanae sunt filij qui pacem confun­dunt: If they bee called the children of God (saith Gregory) which make peace, doubt­lesse they are the children of the diuell which disturbe 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 peace-makers blessed, and the children of the God of peace: let vs haue peace amongst our selues, and pray without ceasing for the continuance of the peace of Ierusalem, the peace of Great Brit­taine. Let them prosper (surely they shall pros­per) that wish it, loue it, keepe it. By this we see in some sort, how great a blessing the Apostle wisheth in wishing peace. Peace be vnto you.

The third and last blessing which the Apo­stle heere prayeth for, is Loue: Loue bee vnto you. Loue is threefold, the first wherewith God loueth vs: the second wherwith we loue God: the third whetewith we loue one ano­ther. In the loue wherewith God loueth vs, three things are implied: aeterna beneuolentia, actualis beneficentia, paterna complacentia. The first is eternal good will, and the eternal good purpose of God towards the elect to shew mercy on them, doe good vnto them, saue [Page 43] and glorifie them: God (saith the Apostle) hath saued and called vs, with an holy calling, 2. Tim. 1.9. not according to our workes, but according to his owne purpose and grace, which was gi­uen to vs through Iesus Christ before the world was. The second is actuall beneficence and this either temporary, sustentando, regen­do, conseruando: by sustaining, ruling, preser­uing vs: or sempiternall, Gloriam dando, In giuing vs eternall glory. I haue sworne by my holinesse I will not faile Dauid my seruant, nei­ther in life nor in death. Magnum est loqui do­minum, maius iurare: It is a great thing that the Lord vouchsafeth to speake, a greater that he sweareth. The third is fatherly approuing, liking, delighting in the elect; that as wee take pleasure in God to be our father, so doth God take pleasure in vs, to bee his children. Ier. 32.41. Gaudebo de ipsis, benefaciendo ipsis: I will de­light in them to doe them good. This loue of God towards vs is gratuitall, vnmeasurable, immutable.

Gratuitall and free, partly because it flow­eth onely from his grace and goodnesse, and partly because he loueth vs, not for his good, but for our good.

Vnmeasurable, for God so loued the world, that he gaue his only begotten Son to saue the world: greater loue could not the father shew then to send his Son out of his owne bosome, greater loue could not the Sonne shew then [Page 44] to die for his enemies.

Immutable and vnconstant, for whom hee loueth, he loueth to the end, [...]: The gifts of God are without repen­tance; as loue, grace, faith, vocation, Iustifica­tion, sanctification and the like.

2 The second loue is that wherewith we loue God: the cause of this loue is twofold, pri­mary, secundary. Primary is God himselfe, working in vs both the will and the deed, [...], euen of his owne good pleasure: Causa diligendi Deum, Bernard. Deus est; modus sine mo­do: The cause that we loue God is God him­selfe, the measure without measure. Seconda­ry causes of our loue towards God are foure. the first is because God is in himselfe the fountaine of all goodnesse 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, pretious then God himselfe, and it shall be giuen vnto thee. Pulchrum caelum, pulchra terra, sed pulchrior ille qui fecit illa: Goodly, glorious, beautifull is the heauen, so is the earth, but hee is much more goodly and glo­rious which made them both. 2 The second is because he loueth vs first. Inuenimus eum, sed non praeuenimus: Deus prior in amore, posteri­or in odio. We sought him, but hee first sought vs; we found him, but hee first found vs; we came vnto him, but hee first came vnto [Page 45] vs; we loued him, but hee first loued vs. 3 The third cause is because of the innumerable be­nefits which hee hath and daily doth powre out vpon vs, Communia, specialia, singularia: Common to all creatures, speciall to men, sin­gular and peculiar to good men. Totum mun­dum dedit, hee hath giuen vs the whole world to be vsed by all. Vnicum silium dedit, he hath giuen vs his onely Sonne to be beleeued in by all. Spiritum sanctum dedit, hee hath giuen vs his holy spirit to be receiued by all. Quid ma­ius, quid melius daret? What should hee giue greater or better? Howbeit we must not loue God, onely for temporall good things, for such loue is reprochfull and iniurious to God: The reason is; Propter quod vnum quodque a­matur, illud ipsum magis amatur: If wee loue God for temporall things only, we loue them more then God. For, cessante beneficio, cessat amor: If God cease to be good to vs, wee will cease to loue him. Mali (saith Austen) v­tuntur Deo, vt fruantur mundo: Vtimur mundo fruimur Deo. Boni vtuntur mundo vt fruantur Deo: The wicked and vn­godly vse God, that they may enioy the world: the good and godly vse the world, that they may enioy God. 4 The fourth cause why we loue God, is, because he hath promi­sed and prepared for vs such good, great, glo­rious things; euen such as neither eye hath seene, nor eare heard, nor the tongue of man able to expresse. Totus homo implebitur gaudio: [Page 46] The whole man shall bee filled with ioy, and for euer freed from iniquitie, necessity, cala­mity, mortality; enioying secure quietnesse, quiet ioyfulnesse, ioyfull blessednes, blessed euerlastingnesse, and euerlasting happinesse. Non de his quae condidit sed de seipso: Austen. Not of these things which God hath made, but of himselfe. The maner of our loue towards God is set downe by our Sauiour in the Gos­pell of S. Matthew: cap. 22. 37. Thou shalt loue the Lord thy God with all thine heart, with all thy soule, andd with all thy mind. With all thine heart, that is feruently; with all thy soule, that is, wisely; with all thy mind, that is, constantly. Peter lo­ued Christ feruently. Though all men bee offen­ded at thee, yet will I neuer bee offended: not wisely: Master pittie thy selfe: not constantly: Non noui hominem: I know not the man. But after Christ had looked backe vpon him hee loued Christ feruently, wisely, constantly: For the loue of his heart so inflamed his zeale, the knowledge of his soule so guided it, and the constancy of his mind so confirmed it, Euseb. lib. 2. Cap. 25. that without feare of the crosse hee was crucified for his Master Christ.

3 The third loue is that, wherewith we loue one another: Albeit I trust I may say as Paul wrote to the Thessalonians: [...]. Thes. 4, 9. Concerning bro­therly loue I need not speake vnto you, for ye your selues are already taught of God to loue one ano­ther. Yet the loue of Christ constraineth mee [Page 47] to entreat you that your loue one towards an other may encrease more and more.

This loue is commanded by our Sauiour: Thou shalt loue thy neighbour as thy selfe: not prescribing the quantity but the quality of our loue; that as we loue our selues truly, Omnia bona nobis cupimus, quaerimus, se­ctamur: om­nia mala fugi­mus, cauemus repellimus. sin­cerely, continually; so should wee loue our neighbours truely, sincerely, continually. Not that we should loue all alike: for as wee must doe good to all, but especially to them that are of the houshold of Faith; so must we loue all, but specially them that loue God. Melio­ri maior affectus, indigentiori, maior effectus tri­buendus: Melius est ama­re quàm amari. To the better we must beare greater affection, to the poorer we must yeeld greater releefe: Nor commanding vs to loue none more then our selues, for in some cases we are bound to loue another more then our selues: as the subiect is bound to loue his Soueraigne more then himselfe, being an excellent instru­ment of much good to the Church and Com­mon-wealth. So the Galathians louing Paul more then themselues, would haue pulled out their eies to haue giuen them to Paul, because hee was the trumpet of Gods glory and so worthy an instrument of Gods grace.

This loue wherewith wee loue one ano­ther, our Sauiour commendeth to his Disci­ples as a sure badge, whereby they shall be di­stinguished from others, and knowne to bee his Disciples. By this shall men know that yee [Page 48] are my Disciples, if ye loue one another. To this Saint Peter exhorteth: Aboue all things haue feruent loue among your selues. To this S. Iohn exhorteth: Let vs not loue in word and tongue, but in deed and in truth. To this Saint Paul ex­horteth: Be yee followers of God, as deare chil­dren, and walke in loue. And in the former Epi­stle to the Corinthians the 13. chapter, rec­koning vp diuers excellent gifts, perempto­rily auoucheth, that without loue they are all as nothing: where also setting downe the properties of loue amongst the rest, as not the least, saith that loue suffereth all things: pro fratribus, enduring any cost, labour, trauell for their good; propter fratres, bearing all crosses, afflictions, persecutions for their sakes: à fratribus, suffering wrongs, and putting vp iniuries at their hands.

The reasons why we should loue one ano­ther are chiefly these:

1 Because there is nothing more naturall, then that man should loue man.

2 Man cannot liue alone without man. Ho­mo homini Deus.

3 Man is the most excellent creature of God vnder the heauens.

4 God loueth all his creatures, especially man, most especially good men.

5 God commandeth vs to loue one another: whose commandement not to obey, Nefas est, It is a wicked rebellious thing.

6 All godly men are members of the same mysticall body.

7 These haue all one Lord, one Faith, one Hope, one Baptisme, one Saluation, and shall haue all one glory in heauen, essential, though not accidentall. Hee is then vnworthy the name of a man which with Tymon hateth man. He is vnworthie the name of a Christi­an an which with Iulian persecuteth a Christian: What perswasion more effectuall can I vse, then that of the Apostle? What example more excellent can you follow then that of our Sauiour? Collossians the third chapter, the twelfth and thirteenth verses: vt sancti, electi, dilecti: As the saints of God, elect of God, be­loued of God; if you haue any part in these graces, election, sanctification, and the loue of God, Put on the bowels of mercy, kindnesse, hum­blenesse of mind, meekenes, long suffering, forbea­ring one another, and forgiuing one another, e­uen as Christ freely and bountifully forgaue you, euen so doe yee.

Lastly, the Apostle wisheth an encrease of loue, Loue bee multiplyed vnto you. Because loue 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 com­mon-wealth, the bond of all good societies: it ioyneth God vnto man, man vnto God, and man to man. It enuieth not, disdaineth not, seeketh not her owne, thinketh not euill, but [Page 50] suffereth long, suffereth all things, endureth all things, couereth the multitude of sinnes and offences: non expiando, non veniam pro­merendo, sed fraternè condonando; non vindi­cando, non diffamando: Not by purging or sa­tisfying for sinnes, not by deseruing pardon, and binding God to forgiue sinnes, but by brotherly forgiuing trespasses, not reuenging our selues, not defaming others. Per amo­rem Dei, amor proximi gignitur; per amorem proximi, amor Dei nutritur. By louing of God our loue towards our neighbour is bred in vs, by louing our neighbour, our loue to-towards God is nourished in vs. Qui proxi­mum amare negligit, Deum diligere nescit. Hee that neglecteth to loue his neighbour, doth not yet know how to loue God: For, [...]iligi nō 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: Mercie, peace and loue bee vnto you: Mercy from God the Father, the Father of mercies; Peace from God the Son the Prince of peace; Loue from God the ho­ly Ghost, the loue of the Father and the Sonne. Mercy the fountaine of saluation, Peace the fruit of mercie, Loue the fruit of peace. Mercy vnto you releasing your sinnes; Peace vnto you quieting your con­sciences; Loue vnto you, ioyning you vn­to God, and one vnto another. Now the ve­ry [Page 51] God of Mercy, Peace and Loue giue you mercy, peace and loue. To whom bee ascri­bed all glory, honour, power, wisedome, might and maiesty, now and for euer more. Amen.