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 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 coÌ„uersation 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 MembruÌ„ ecclesiae then caput imperij A meÌ„ber 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 aâ— 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 coÌ„mon 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 the 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 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 wheÌ„ 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 comfort â—em dicat â—eo me vocaâ—t quia colat â—eum quomaâ— coâ—uâ—sses si â—catus nâ—n fuâ—es Austen de â—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 â—ustè â—iè Haec tria perpeâ—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 Secondly seeing we are called of God not onely generally but particularly for euery one that liueth in the Church and Common-wealth 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 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 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 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 Such as not only confesse and professe Christian religion in word but also in a ciuill honest life before men expresse the same 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 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 Sanctification wrought within vs is the inward change of a man iustified 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 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. 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 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 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
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 Secondly seeing we are sanctified we must now doe the workes of our calling in a good and godly maner Nouos homines â—ouae vitae actiâ—nes edere oâ—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 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 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 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 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 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 Thirdly seeing we are reserued by God the Father to Iesus Christ wee need not feare the grace of perseuerance The reasons are these Wee are as trees planted by the riuers side whose leaues shall neuer fade and fall away 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 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. Wee are Christs sheepe of his folde out of whose hands all the powers of hell shall neuer be able to take vs. 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 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 salutatioÌ„ 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 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
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 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 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 The third loue is that wherewith we loue one another Albeit I trust I may say as Paul wrote to the Thessalonians â— 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 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 quà m 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 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 Because there is nothing more naturall then that man should loue man Man cannot liue alone without man Homo homini Deus Man is the most excellent creature of God vnder the heauens God loueth all his creatures especially man most especially good men God commandeth vs to loue one another whose commandement not to obey Nefas est It is a wicked rebellious thing All godly men are members of the same mysticall body 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 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 â—iligi noÌ„ potest â—eus sine proxiâ—o nec proxiâ—us sine Deo Augustin de â—uitat Dei â—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 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 FINIS
THE HOLY SALVTATION OF THE BLESSED APOSTLE Saint Jude to the Saints and seruants of God PREACHED AT PAVLS Crosse the seuenteenth of Nouember Anno Dom. 1611. By FRANCIS TOMLINSON Preacher of the Word and Chaplaine 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 neare Temple barre 1612. TO THE RIGHT WORSHIPFVLL RELIGIOVS AND VERTVous Knight Sir THOMAS LVCIE high Sheriffe of Warwick-shire mercy peace and loue bee multiplied RIght Worshipfull when I was called by my Lord of London to preach at Pauls Crosse I resolued with my selfe to answere with Moses Exod. 5.10 I am not eloquent but slow of speech slow of tongue with Ieremie Ier. 1.6 I cannot speake for I am a child in vnderstanding with Iohn Baptist non sum dignus Matth. 3.11 I am not worthie and with Saint Paul 1. Cor. 15.9 I am the least of the Apostles not worthy to bee called an Apostle neuerthelesse being commanded I did obey obeying spake speaking feared rather a reprouing then an approuing of that I spake howbeit beyond all desert and desire it pleased some of friendship and affection to commend others of fauour and good conceit euen then conceiued instantly to vrge that my poore paines might be printed which I vtterly refused as vnworthy to see the light since I vnderstand by some that some haue giuen out that if I will not giue a true and perfect copie they will put it out in parts peeces and imperfect as they tooke it of two euils therefore I haue chosen the lesse chusing rather to vndergo the hard censures of such as are more readie to censure others then doe any good themselues 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 doe I respect the vncharitable censures of Papists â—usten Atheists Schismatickes for qui volens detrahit famae meae nolens addit mercedi meae He which with his will impaires my name against his will augments my reward But my desire is onely that my poore talent may bee imployed to Gods glory let God be glorified by me and let me still bee vilified for Gods sake Not vnto mee O Lord not vnto mee but to thy holy name giue the glory That I am bold to shroud these first fruits of my simple labours vnder your Right Worshipfull patronage besides priuate causes your Zeale of Gods glory delight in Gods sacred word great loue to learning and religion good fauours towards Gods Ministers haue deseruedly inuited mee macte virtute esto goe forward I beseech you in godlines encrease in grace grow from strength to strength from vertue to vertue be constant in the faith stoutly defend the truth earnestly contend for the truth let not the cunning Papist seduce you nor the malecontent Schismaticke insinuate himselfe into you nor the godlesse Atheist ring and sing in your eares diuellish charmes but honour him sincerely which will honour you loue him feruently which loueth you delight in him chiefly which delighteth in you cleaue to him inseparably which will neuer forsake you sed quid verbis opus vbi nihil opus I know you doe it Phil. 1.3.4.5 and I thanke my God hauing you in perfect memorie alwaies in all my prayers praying with gladnesse because of the fellowship which you haue in the Gospell from the first day I knew you till now yet as Paul Syluanus and Timotheus gaue hearty thanks to God for the Thessalonians that they had receiued the Gospell in such sort that they were examples not onely to them of Macedonia and Achaia 1. Thes 1.2.7 but also to the Christians in all quarters so doe 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 Iesus that ye encrease more and more as ye haue receiued of vs how ye ought to walk please God as if they shuld haue said we do not command you as Lords ouer you as now the Pope doth sic volo sic iuiubeo stat pro ratione voluÌ„tas as CoÌ„stantius that Arian Emperour quod ego volopro canone sit but we beseech entreat and exhort you by the Lord Iesus that if you respect and reuerence Christ if you feare him as a Lord and loue him as Iesus suffer the words of exhortation for wee speake from him and for him In like maner I beseech you Right worshipfull giue me leaue currenti addere calcar Seneca habet hoc proprium generosus animus vt excitetur ad honesta It is proper to a noble minde to bee 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 vlla vera sapientia fine religione Pardon my Zealous affection and tender care of your euerlasting good enforceing mee to beseech you to goe forward in good things and encrease more and more in godlinesse for declining in religion brings a staine of honour and a decay euen of temporall portion I feare it not in you for as it is no small comfort to mee often to call to mind the tractablenesse willingnesse readinesse 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 euer shall be my great comfort not onely to heare of it but often to be an eye and eare witnesse of your zeale for the truth of God I meane your resolute constancy and constant resolution to defend the truth against malicious Papists malecontent Schismaticks and miscreant Atheists continue in the same fight the good fight stir vp that gift of God which is in you be faithfull vnto the end and in the end you shall receiue the end of your faith euen the saluation of your soule In the meane time I humbly beseech you to pardon my importunate boldnesse and accept of this poore widdowes mite as an vndoubted testimonie of my vnfained 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 faithfull seruants in this present life and crowne you with an endlesse crowne of glory in the life to come Your worships in all dutifull affection FRANCIS TOMLINSON THE HOLY SALVTATION OF the blessed Apostle S. Iude. IVDE 1.2 1 Iude a seruant of Iesus Christ and brother of Iames to them that are called and sanctified of God the Father and reserued to Iesus Christ 2 Mercie vnto you and peace and loue
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 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 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 Sauiour well considering 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 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 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 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 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 vs we loued him but hee first loued vs. The third cause is because