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THE HOLY SALVTATION OF the blessed Apostle S. Iude. IVDE 1.2.
THE HOLY SALVTATION OF the blessed Apostle S. Iude. JUDE 1.2.
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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:1 Iude a servant of Iesus christ, and brother of James, to them that Are called and sanctified of God the Father, and reserved to Iesus christ:
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2 Mercie vnto you, and peace and loue be multiplied. THis holy Epistle of the blessed Apostle Iude, though shorte, yet sententious;2 Mercy unto you, and peace and love be multiplied. THis holy Epistle of the blessed Apostle Iude, though short, yet sententious;
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though little yet not lightlie to be regarded, for albeit it containe not argument and matters of sundrie sorts,
though little yet not lightly to be regarded, for albeit it contain not argument and matters of sundry sorts,
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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;
as the sacred Epistles of other Apostles do, yet as it were in one general exhortation, the Apostle exhorteth the Saints and Servants of God to constancy and perseverance in their profession of the Gospel;
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inueighing sharply against carnall profession and grosse abusing of Christian religion:
inveighing sharply against carnal profession and gross abusing of Christian Religion:
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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 also Admonisheth them to beware of impostors, seducers, false Teachers, cunning deceivers, which were craftily crept in among them, drawing men from purity of Religion to impurity of the Flesh, whom the Apostle lively painteth out in their several colours,
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and against whom he iustly denounceth the fearefull iudgements of God to be inflicted vpon them;
and against whom he justly Denounceth the fearful Judgments of God to be inflicted upon them;
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for plaine and euident demonstration whereof he setteth down manifold examples and manifest testimonies out of the sacred scriptures.
for plain and evident demonstration whereof he sets down manifold Examples and manifest testimonies out of the sacred Scriptures.
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The maine scope then, and generall drift of th'Apostle, in this Epistle is, partly to set downe the dutie of euery Christian,
The main scope then, and general drift of th'Apostle, in this Epistle is, partly to Set down the duty of every Christian,
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and partly to set out the corruptions of those and these times. The occasion of writing this Epistle was this;
and partly to Set out the corruptions of those and these times. The occasion of writing this Epistle was this;
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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;
It is affirmed by the most learned of all times, and agreed upon by the best writers, that this Apostle Iude outlived many (yea most) of the Apostles;
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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;
Continuing, and preaching in Mesopotamia, Pontus, Persis and other parts of the world, till the Reign of Domitian the Emperor, in whose Reign iniquity reigned, impiety abounded, corruption of manners and dissolution of life raged in every place;
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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.
Yea even Some which made an outward show of Religion waxed wanton, abusing the free favour grace and mercy of God promised and published in the Gospel.
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Which when this holy man of God saw, (and seeing greeued at it) he wrote this Epistle, admonishing the Saintes of God to take heede to themselues,
Which when this holy man of God saw, (and seeing grieved At it) he wrote this Epistle, admonishing the Saints of God to take heed to themselves,
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lest they also should be carried away with the errors of the wicked and so fall from their owne stedfastnes,
lest they also should be carried away with the errors of the wicked and so fallen from their own steadfastness,
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and not onely so, but that in so dangerous times they should earnestlie contend against seducers,
and not only so, but that in so dangerous times they should earnestly contend against seducers,
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and constantly defend the faith, truth, and religion of Iesus Christ once receaued.
and constantly defend the faith, truth, and Religion of Iesus christ once received.
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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
These words Are the holy and religious salutation of the blessed Apostle S. Iude, wherein, (as usually in every salutation) it may please you to observe
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three circumstances 1. The person saluting. 2. The persons saluted. 3. The forme or manner of salutation.
three Circumstances 1. The person saluting. 2. The Persons saluted. 3. The Form or manner of salutation.
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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 person saluting, is described three ways 1. By his name: Iude. 2. By his calling: A servant of Iesus christ. 3. By his kindred: The brother of James
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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 Persons saluted Are adorned and beautified with 3. excellent titles. 1. They Are called of God. 2. They Are sanctified by God. 3. They Are reserved to Iesus christ.
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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.
The Form of salutation is a prayer; wherein the Apostle wishes three blessing 1. Mercy. 2. Peace. 3. Love. Mercy, the fountain of Salvation. Peace, the fruit of Mercy. Love, the fruit of peace.
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Of these in order, by Gods assistance, and your christian patience. Iude, or Iudas: of this name our Sauiour had two Apostles;
Of these in order, by God's assistance, and your christian patience. Iude, or Iudas: of this name our Saviour had two Apostles;
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the one called Iudas Iscariot, who for thirtie peeces of siluer betrayed and basely sold his Lord and Master.
the one called Iudas Iscariot, who for thirtie Pieces of silver betrayed and basely sold his Lord and Master.
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Seruus Dominum, Discipulus magistrum, homo Deum, creatura creatorem tradidit, vendidit, vilissimè vendidit: Seruus Dominum, Discipulus Magistrum, homo God, creatura Creator tradidit, vendidit, vilissimè vendidit:
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The seruant betrayed, sold, most basely sold his Lord, the Disciple his Master, man God, the creature the Creator.
The servant betrayed, sold, most basely sold his Lord, the Disciple his Master, man God, the creature the Creator.
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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,Infoelix mercator Iudas; O unhappy, wretched, accursed merchant Iudas. The other called Iudas, the son of Alphaeus, called also Thaddaeus and Lebbaeus, which variety of names was given him (as Some think) not only to distinguish him from Iudas the traitor,
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but that the very name of Iudas, as odious to all, might vtterly be forgotten;
but that the very name of Iudas, as odious to all, might utterly be forgotten;
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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 vnto this Apostle neither to distinguish him from Iudas the traitor,
howbeit this Apostle not ashamed of this and his name, in the very forefront of his Epistle calls himself Iudas: I rather think then that these names, Thaddaeus and Lebbaeus were given unto this Apostle neither to distinguish him from Iudas the traitor,
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nor vtterly to extinguish the name of Iudas; but because Iudas, Thaddaeus, and Lebbaeus signifie all one thing, to wit, praising or confessing.
nor utterly to extinguish the name of Iudas; but Because Iudas, Thaddaeus, and Lebbaeus signify all one thing, to wit, praising or confessing.
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The occasion of which name with the reason thereof is set downe in the 29. chapter of Genesis the 35. verse:
The occasion of which name with the reason thereof is Set down in the 29. chapter of Genesis the 35. verse:
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For when Leah had borne three sons to Iacob, she conceiued and bare a fourth sonne, saying;
For when Leah had born three Sons to Iacob, she conceived and bore a fourth son, saying;
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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,
Now will I praise or confess the Lord, and she called his name Iudah. The author then of this Epistle could not be Iudas the traitor,
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for hee had hanged himselfe long before, nor Iude the fifteenth Bishop of Ierusalem, for he was long after;
for he had hanged himself long before, nor Iude the fifteenth Bishop of Ierusalem, for he was long After;
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but Iude the son of Alphaeus, and seruant of Iesus Christ.
but Iude the son of Alphaeus, and servant of Iesus christ.
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Serui à seruando; 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. Servant à seruando; Because such as by right of war and law of Arms might have been slain and put to death, being reserved and kept alive by the emperors and conquerors were sold and made Servants.
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Of seruants there are three sorts. 1. some by slauish voluntarie subiection. 2. some by condition. 3. some by profession.
Of Servants there Are three sorts. 1. Some by slavish voluntary subjection. 2. Some by condition. 3. Some by profession.
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The first, the seruants of sinne, the second of men, the third of God. The first seruice, sinfull, the second ciuill, the third Christian.
The First, the Servants of sin, the second of men, the third of God. The First service, sinful, the second civil, the third Christian.
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Seruants of sinne they are which with greedinesse commit sinne. Qui facit peccatum sernus est peccati:
Servants of sin they Are which with greediness commit sin. Qui facit peccatum sernus est peccati:
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Hee which committeth sinne (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.
He which Committeth sin (Says our Saviour) he is the servant of sin. John 8.34. That is, Quisquis indulget peccatis, secure peccat, Peccata peccatis Addit, non potest non Peccare.
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Whosoeuer doth giue himselfe ouer to commit sinne with greedinesse, doth sinne with security, without remorse, doth adde sinnes vnto sinnes without repentance;
Whosoever does give himself over to commit sin with greediness, does sin with security, without remorse, does add Sins unto Sins without Repentance;
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cannot but sinne, hee is rightly tearmed the seruant of sinne.
cannot but sin, he is rightly termed the servant of sin.
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Know yee not saith the Apostle, that to whomsoeuer yee giue your selues as seruants to obey, his seruants yee are to whom yee obey,
Know ye not Says the Apostle, that to whomsoever ye give your selves as Servants to obey, his Servants ye Are to whom ye obey,
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whether it bee of sinne vnto death, or of obedience vnto righteousnesse? Duram seruiunt seruitutem: They which serue sinne serue a hard seruice.
whither it be of sin unto death, or of Obedience unto righteousness? Duram seruiunt seruitutem: They which serve sin serve a hard service.
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Stipendium peccati mors; The wages of sinne is death: Faciunt peccatum (saith Augustine) vt aliquam corporalem caperēt voluptatem; voluptas transit, peccatum manet; Stipendium peccati mors; The wages of sin is death: Faciunt peccatum (Says Augustine) vt aliquam corporalem caperent voluptatem; voluptas transit, peccatum manet;
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praeterit quod delectabat, remanet quod pungat. They commit sinne, that by sin they may take some corporall pleasure;Preterit quod delectabat, remanet quod pungat. They commit sin, that by since they may take Some corporal pleasure;
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the pleasure passeth away, the sinne remaineth. That which once delighted is gone, that which may still sting abideth.
the pleasure passes away, the sin remains. That which once delighted is gone, that which may still sting Abideth.
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Seruants by condition they are, which are either borne such by nature, or taken captiues in warre,
Servants by condition they Are, which Are either born such by nature, or taken captives in war,
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or bought with money (they which are hired are hirelings) to such seruants Saint Paule giueth graue counsell:
or bought with money (they which Are hired Are hirelings) to such Servants Saint Paul gives graven counsel:
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Seruants obey those, which are your Masters according to the flesh with feare, trembling and simplicitie of heart, not with eye seruice as men pleasers,
Servants obey those, which Are your Masters according to the Flesh with Fear, trembling and simplicity of heart, not with eye service as men pleasers,
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but as the seruants of Christ. Nomen istud culpa meruit, non natura. This name of seruant (saith S. Augustine ) not nature but sin deserued:
but as the Servants of christ. Nome istud culpa meruit, non Nature. This name of servant (Says S. Augustine) not nature but since deserved:
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for the name of seruant was neuer heard of, till Noah cursed Canaan the sonne of Cham who discouered his fathers nakednes.
for the name of servant was never herd of, till Noah cursed Canaan the son of Cham who discovered his Father's nakedness.
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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, Cursed be Canaan a servant of Servants shall he be. Hence it may be that the Pope is styled Seruus seruorum a servant of Servants,
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for he is a seruant of seruants, that serueth not Christ.
for he is a servant of Servants, that serveth not christ.
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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;
Servants by office, calling and profession they Are, which being called, obey and offer their service to God and to his son christ Iesus; these Are of two sorts;
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for men are either the seruants of God generally or particularly;
for men Are either the Servants of God generally or particularly;
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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,
generally they Are all the Servants of God which acknowledge him for their Lord, dedicate themselves wholly to his service, endeavour to do his will,
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and for his sake patiently, yea gladly suffer afflictions, persecutions, crosses, losses, derisions, death it selfe; hi veri serui veri Dei:
and for his sake patiently, yea gladly suffer afflictions, persecutions, Crosses, losses, derisions, death it self; him very Servant very Dei:
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these are true seruants of the true God;
these Are true Servants of the true God;
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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:
Such Servants bound and free, male and female, rich and poor, noble and ignoble, learned and unlearned, Prince and people must be and will be, if they will be saved:
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particularly and specially they are the seruants of God, and of Christ, who in some seuerall and chiefe calling do seruice to God, aduance his glorie; promote Christs kingdome;
particularly and specially they Are the Servants of God, and of christ, who in Some several and chief calling do service to God, advance his glory; promote Christ Kingdom;
av-j cc av-j pns32 vbr dt n2 pp-f np1, cc pp-f np1, r-crq p-acp d j cc j-jn n1 vdb n1 p-acp np1, vvi po31 n1; vvb npg1 n1;
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Thus magistrates supreme and subordinate in common wealthes, thus Arshbishops, Bishops, ministers of the word NONLATINALPHABET in a special seruice are the seruants of God & of Iesus Christ;
Thus Magistrates supreme and subordinate in Common wealths, thus Arshbishops, Bishops, Ministers of the word in a special service Are the Servants of God & of Iesus christ;
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both these latter wayes as wel by condition as by vocation, the Apostle Iude professeth himselfe the seruant of Iesus Christ; by condition,
both these latter ways as well by condition as by vocation, the Apostle Iude Professes himself the servant of Iesus christ; by condition,
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because by Christ he was freed, redeemed and deliuered from the slauerie of sinne and tyrannie of Satan;
Because by christ he was freed, redeemed and Delivered from the slavery of sin and tyranny of Satan;
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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.
by office and calling Because not only in his general calling, but chiefly in his particular, the Apostleship, he carefully and faithfully performed his service, to his Lord and Master Iesus christ.
p-acp n1 cc vvg c-acp xx av-j p-acp po31 n1 vvg, cc-acp av-jn p-acp po31 j, dt n1, pns31 av-j cc av-j vvd po31 n1, p-acp po31 n1 cc n1 np1 np1.
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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; 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.
The third thing to be considered in this Apostle is his alliance or kindred, the brother of James; not the brother of James the son of Zebedee and brother of John, which James was killed by Herod; but the brother of James the son of Alphaeus and Mary Claephas, the sister of the blessed Virgae Marry, and so the Cousin germane of Iesus christ.
dt ord n1 pc-acp vbi vvn p-acp d n1 vbz po31 n1 cc n1, dt n1 pp-f np1; xx dt n1 pp-f np1 dt n1 pp-f np1 cc n1 pp-f np1, r-crq np1 vbds vvn p-acp np1; p-acp dt n1 pp-f np1 dt n1 pp-f np1 cc np1 np1, dt n1 pp-f dt j-vvn n1 uh, cc av dt n1 j pp-f np1 np1.
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He calleth himselfe the brother of Iames for two respects, the one to distinguish himselfe from Iudas Iscariot the sonne of Simon, whom our Sauiour calleth a deuill, Nonne vos duodecim elegi? Haue I not chosen you twelue,
He calls himself the brother of James for two respects, the one to distinguish himself from Iudas Iscariot the son of Simon, whom our Saviour calls a Devil, Nonne vos duodecim elegi? Have I not chosen you twelue,
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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 this Epistle was penned, not by Iudas the traitor,
and one of you is a Devil? the other to win more credit (not to his person) but to his Doctrine, that all men might know that this Epistle was penned, not by Iudas the traitor,
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but by Iudas the brother of Iames the iust, and therefore might more reuerently receaue it, and more religiously regard it. Thus much for explication; now to application.
but by Iudas the brother of James the just, and Therefore might more reverently receive it, and more religiously regard it. Thus much for explication; now to application.
cc-acp p-acp np1 dt n1 pp-f np1 dt j, cc av vmd av-dc av-j vvi pn31, cc av-dc av-j vvi pn31. av av-d p-acp n1; av p-acp n1.
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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;
First whereas the name of Iudas was given to Iscariot the traitor, as well as this holy Apostle Thaddaeus, both having a like outward calling;
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both a like office, both Apostles of Iesus Christ; yet this man good and godlie, that wicked and vngodly;
both a like office, both Apostles of Iesus christ; yet this man good and godly, that wicked and ungodly;
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Wee clearely see that it is not the name, title, or office that makes a good man;
we clearly see that it is not the name, title, or office that makes a good man;
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but the grace and mercy of God;
but the grace and mercy of God;
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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: for as the Learnedest clark's have not always been the Wisest men, so the greatest in place either in Church or Common wealth, have not always been the best men:
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If outward titles and high places, could make men vertuous, religious, holy, godly, the seruants of Iesus Christ. Iudas Iscariot might haue bin as good, godly, holy as this Apostle,
If outward titles and high places, could make men virtuous, religious, holy, godly, the Servants of Iesus christ. Iudas Iscariot might have been as good, godly, holy as this Apostle,
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yea before him, for Iscariot was Christs steward, his pursebearer, disburser of all things for Christ and his companie,
yea before him, for Iscariot was Christ steward, his pursebearer, disburser of all things for christ and his company,
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and yet behold, a thiefe, a traytor, a deuill: the like may be said of Saule, Ahab, Ieroboam, Rehoboam, Absolon, Achitophel. Haman, Herod:
and yet behold, a thief, a traitor, a Devil: the like may be said of Saule, Ahab, Jeroboam, Rehoboam, Absalom, Ahithophel. Haman, Herod:
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what need we go so farre for examples? Dominobis ista nascuntur; we haue plenty of these neare home;
what need we go so Far for Examples? Dominobis ista nascuntur; we have plenty of these near home;
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passing ouer some which haue bin Kings, Counsellors, Archbishops, Bishops, Iudges, Magistrates, Ministers of the word in this land:
passing over Some which have been Kings, Counsellors, Archbishop's, Bishops, Judges, Magistrates, Ministers of the word in this land:
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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;
I pass to Room, and demand whither high places (the highest on earth as Papists affirm) hath made Pope Sylvester the second, a sorcerer, Necromancer, magus diabolicus, a devilish magician, one that gave himself to the Devil;
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Pope Alexander the sixth, a most prodigious filthie fellow, cuius auaritiae totus non sufficit orbis; cuius luxuriae meretrix non sufficit omnis;
Pope Alexander the sixth, a most prodigious filthy fellow, cuius auaritiae totus non sufficit Orbis; cuius Luxuriae meretrix non sufficit omnis;
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whose couetousnesse a whole world could not satisfie, whose filthinesse all the whores in the world could not satisfie;
whose covetousness a Whole world could not satisfy, whose filthiness all the whores in the world could not satisfy;
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Pope Hildebrand reipub: et ecclesiae pestis & perturbator, the very plague and disturber of Church and common wealth, good, godly, holy men;
Pope Hildebrand Reipub: et ecclesiae pestis & perturbator, the very plague and disturber of Church and Common wealth, good, godly, holy men;
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yet the Pope cannot erre either in life or doctrine; Christ hath prayed for Peter and Peters successors, that their faith should neuer faile.
yet the Pope cannot err either in life or Doctrine; christ hath prayed for Peter and Peter's Successors, that their faith should never fail.
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So that though Siluerster the second, Alexander the sixth, & Hildebrànd became firebrands in hell:
So that though Silvester the second, Alexander the sixth, & Hildebrànd became firebrands in hell:
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yet all the Popes that haue bin or shal be, shal be saued hanc misericordiam nole; I desire no such mercy at Gods hand.
yet all the Popes that have been or shall be, shall be saved hanc misericordiam nole; I desire no such mercy At God's hand.
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But ex fructibus eorum cognoscetis eos, by their fruits (saith our Sauiour) you shall know them.
But ex fructibus Their You will know eos, by their fruits (Says our Saviour) you shall know them.
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Non omnes filij sanctorum qui loca sancta tenent: Non omnes filij sanctorum qui loca sancta tenent:
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they are not all the sonnes of Saints, nor Saints themselues which hold the places of Saints.
they Are not all the Sons of Saints, nor Saints themselves which hold the places of Saints.
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God oftentimes bestoweth vpon wicked and vngodly men high titles and great places, partly to their greater condemnation, Celsae grauiore casu decidunt turres.
God oftentimes bestoweth upon wicked and ungodly men high titles and great places, partly to their greater condemnation, Celsae grauiore casu decidunt Towers.
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feriunt { que } summos fulmina montes; feriunt { que } summos Thunderbolts montes;
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The mighty shall bee mightily tormented, and partly for the punishment of vngratefull people, as to Saul ouer the Israelites.
The mighty shall be mightily tormented, and partly for the punishment of ungrateful people, as to Saul over the Israelites.
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Secondly, whereas the Apostle Iude pleadeth his calling;
Secondly, whereas the Apostle Iude pleads his calling;
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partly that his doctrine might with more attention and reuerence be receiued, and partly to comfort himselfe in his calling;
partly that his Doctrine might with more attention and Reverence be received, and partly to Comfort himself in his calling;
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assuring himselfe that hee which called him and sent him, would blesse him, prosper him, and be with him;
assuring himself that he which called him and sent him, would bless him, prosper him, and be with him;
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wee which are the messengers of God, ministers of Christ, and Christs mouth, must not bee ashamed of our calling,
we which Are the messengers of God, Ministers of christ, and Christ Mouth, must not be ashamed of our calling,
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but boldly professe, and openly plead our calling, though scornefully by scorners of religion wee are tearmed priests.
but boldly profess, and openly plead our calling, though scornfully by Scorner's of Religion we Are termed Priests.
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The Iewes thought they mocked Christ, when bowing their knees they cried NONLATINALPHABET, Haile King of the Iewes;
The Iewes Thought they mocked christ, when bowing their knees they cried, Hail King of the Iewes;
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against their wils they honoured him, for indeed hee was the King of the Iewes, and Gentiles. against their wills they honoured him, for indeed he was the King of the Iewes, and Gentiles.
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So when these gracelesse contemners of our glorious calling thinke to vilifie vs by tearming vs priests, (against their wils) they magnifie vs, So when these graceless contemners of our glorious calling think to vilify us by terming us Priests, (against their wills) they magnify us,
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for indeed we are the Lords priests to serue in his house, and attend at his table;
for indeed we Are the lords Priests to serve in his house, and attend At his table;
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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 called and sent vs will be with vs,
the scornful behaviour (then) and reproachful scoffs of godless atheists, and worthless miscreants shall not daunt and discourage us in our calling, assuring our selves, that he which hath called and sent us will be with us,
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as hee was with Moses: 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:
as he was with Moses: Certainly I will be with thee, with Ieremy: Be not afraid of their faces, I will be with thee to deliver thee; with the Disciples:
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Behold I send you forth as lambes among wolues. Behold I send you forth as Lambs among wolves.
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He that heareth not you heareth not me, hee that receiueth not you receiueth not me, he that despiseth you despiseth me;
He that hears not you hears not me, he that receiveth not you receiveth not me, he that despises you despises me;
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but behold I am with you alwaies vnto the end of the world. but behold I am with you always unto the end of the world.
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Thirdly wheras the Apostle Iude doth not first entitle himselfe the brother of Iames, and then the seruāt of Iesus Christ,
Thirdly whereas the Apostle Iude does not First entitle himself the brother of James, and then the seruamt of Iesus christ,
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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, then to be allyed to the greatest princes, potentates and personages in the world;
but First the servant of Iesus christ, and then the brother of James, we Learn to esteem it a greater privilege, honour and dignity to be the Servants of Iesus christ, then to be allied to the greatest Princes, potentates and Personages in the world;
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for if the seruants of Iesus Christ (though neuer so poore, base, beggerly, ignoble, contemptible) yet happie and blessed:
for if the Servants of Iesus christ (though never so poor, base, beggarly, ignoble, contemptible) yet happy and blessed:
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If not the seruants of Iesus Christ, though neuer so rich, noble, honorable, great in this world; yet miserable and wretched.
If not the Servants of Iesus christ, though never so rich, noble, honourable, great in this world; yet miserable and wretched.
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Witnesse Diues and Lazarus. Aiax boasted that hee was (à Ioue tertius) the third from Iupiter ) and yet a Pagan, infidell, one that neuer knew, serued,
Witness Diues and Lazarus. Ajax boasted that he was (à Ioue tertius) the third from Iupiter) and yet a Pagan, infidel, one that never knew, served,
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truly worshipped Iehouah the true God.
truly worshipped Jehovah the true God.
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Infoelicissimus Aiax, most wretched and vnhappy Aiax, thy royall alliance could not keepe thee from murthering thy selfe and tumbling into hell. Infoelicissimus Ajax, most wretched and unhappy Ajax, thy royal alliance could not keep thee from murdering thy self and tumbling into hell.
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Iude professeth himselfe the seruant of Iesus Christ:Iude Professes himself the servant of Iesus christ:
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foelicissimus Iudas, most happy and blessed Iudas, thy seruice made thee truly blessed in this life;Most fortunate Iudas, most happy and blessed Iudas, thy service made thee truly blessed in this life;
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and perfectly blessed after this life.
and perfectly blessed After this life.
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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.
If then with this Apostle we profess our selves, and desire to show our selves indeed the Servants of Iesus christ, we must do three things: 1. First, we must imitate our Masters Virtues. 2. Secondly, we must attend his pleasure. 3. Thirdly, we must addict our selves wholly to his service.
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In our Lord and Master Christ Iesus shined many excellēt vertues, yea all vertues; loue, patience, humility, meeknes, mildnes, mercy, clemency, purity, piety, NONLATINALPHABET, the fulnesse of grace and truth;
In our Lord and Master christ Iesus shined many excellent Virtues, yea all Virtues; love, patience, humility, meekness, mildness, mercy, clemency, purity, piety,, the fullness of grace and truth;
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these must shine in vs, loue, patience, humility, mildnesse, meeknesse, gentlenesse, goodnesse, clemency, purity, piety: else falsely are we called the seruants of Christ.
these must shine in us, love, patience, humility, mildness, meekness, gentleness, Goodness, clemency, purity, piety: Else falsely Are we called the Servants of christ.
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Christiani nomen frustrà ille sortitur, qui Christū minimè imitatur, quid tibi prodest vocari quod non es? In vaine (saith S. Augustine ) hath hee gotten the name of a Christian, which doth not imitate Christ; Christians Nome frustrà Isle sortitur, qui Christū minimè imitatur, quid tibi profits vocari quod non es? In vain (Says S. Augustine) hath he got the name of a Christian, which does not imitate christ;
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what doth it profit thee to bee called that which thou art not? To be called a Christian,
what does it profit thee to be called that which thou art not? To be called a Christian,
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and not to be indeed a Christian;
and not to be indeed a Christian;
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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,
a saint, and not to be a saint, the servant of Iesus christ, and not to be his servant? If thou Takest delight to be called a Christian, do those things which beseem and belong to a Christian,
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and then deseruedly thou shalt bee called a Christian.
and then deservedly thou shalt be called a Christian.
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Secondly, we must attend our masters pleasure, and depend on his will, not appointing him either time or place, or meanes:
Secondly, we must attend our Masters pleasure, and depend on his will, not appointing him either time or place, or means:
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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:
but resting in his gracious promises, and relying on his provident care over us For, to distrust the truth of his promises were to offend christ the master of believers with the sin of vnvnbeleefe:
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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.
to doubt of his power to perform them, were to deny power to be in him, to whom all power is given both in heaven and in earth.
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Herein then we rest, and hereon wee must relie; Herein then we rest, and hereon we must rely;
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if we want, he is our Lord and master, he can, hee will supply our wants.
if we want, he is our Lord and master, he can, he will supply our Wants.
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If in troubles, he is our Lord and master, hee can, hee will rid vs out of troubles.
If in Troubles, he is our Lord and master, he can, he will rid us out of Troubles.
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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 hated, persecuted, wrongfully imprisoned, he is our Lord and master, he can, he will deliver us If in sorrows and heaviness of heart, he is our Lord and master, he can, he will Comfort us:
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If in sicknesse, hee is our Lord and master, hee can, hee will either restore vs to our former health,
If in sickness, he is our Lord and master, he can, he will either restore us to our former health,
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or receiue vs into his euerlasting kingdome.
or receive us into his everlasting Kingdom.
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Thirdly, we must addict our selues wholly to his seruice, not seruing any other master in our spirituall seruice;
Thirdly, we must addict our selves wholly to his service, not serving any other master in our spiritual service;
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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 world, not the Flesh, not the Devil, not Antichrist; Not the world, nè illecti, lest allured with the vain pleasures and lying vanities thereof:
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not the flesh, nè infecti, lest stained, polluted, defiled therewith; not the diuell, nè interfecti, lest destroyed and deuoured by him.
not the Flesh, nè infecti, lest stained, polluted, defiled therewith; not the Devil, nè Interfecti, lest destroyed and devoured by him.
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Not Antichrist, nè decepti, lest seduced and misled by him. He that serues the flesh serues his fellow:
Not Antichrist, nè decepti, lest seduced and misled by him. He that serves the Flesh serves his fellow:
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he that serues the world serues his seruant: hee that serues the diuell serues his enemie.
he that serves the world serves his servant: he that serves the Devil serves his enemy.
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Hee that serues Antichrist serues Christs enemie, but he that serues Christ Iesus, serues the greatest and best Lord:
He that serves Antichrist serves Christ enemy, but he that serves christ Iesus, serves the greatest and best Lord:
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the greatest, as best able, the best, as most willing to reward his seruants.
the greatest, as best able, the best, as most willing to reward his Servants.
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As then they only are actually in Iesus Christ, which walke not after the flesh but after the spirit;
As then they only Are actually in Iesus christ, which walk not After the Flesh but After the Spirit;
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so they onely are the seruants of Iesus Christ, which in their spirituall seruice serue no master but Iesus Christ. so they only Are the Servants of Iesus christ, which in their spiritual service serve no master but Iesus christ.
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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:
Hence is it that the Apostle Paul protesteth, that if in the preaching of the Gospel he should serve or please men, he could not be the servant of Iesus christ:
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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.
The reason is, Because Christ pleasure and men's pleasures; Christ Doctrine and men's humours; Christ verity, and men's vanities, Christ Wisdom and men's follies cannot stand, cannot accord together.
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Turkes, Pagans, Infidels which plainely deny Christ, doe not so much derogate from Christ as prophane professors of Christ.
Turkes, Pagans, Infidels which plainly deny christ, do not so much derogate from christ as profane professors of christ.
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For Turks and Pagans denie Christ in profession, Heretickes in doctrine; but prophane professors in life and conuersation. Tolerabilius lingua quàm vita mentitur.
For Turks and Pagans deny christ in profession, Heretics in Doctrine; but profane professors in life and Conversation. Tolerably lingua quàm vita mentitur.
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The lie that is made by the tongue is more tollerable then that which is made by the life.
The lie that is made by the tongue is more tolerable then that which is made by the life.
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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.
For when the tongue Professes christ, and yet the heart full of impurity, and the life full of impiety, this is not professio, sed abnegatio Christ, not a professing but an open denying of christ.
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Lastly whereas this Apostle doth not call himselfe the brother of Christ, as elsewhere the scripture doth,
Lastly whereas this Apostle does not call himself the brother of christ, as elsewhere the scripture does,
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but the seruant of Iesus Christ, we see his wonderfull humilitie:
but the servant of Iesus christ, we see his wonderful humility:
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he suppresseth his most worthy stocke and glorieth not in his greatest kinred, but contents himselfe to bee called the seruant of Iesus Christ.
he suppresses his most worthy stock and Glorieth not in his greatest kindred, but contents himself to be called the servant of Iesus christ.
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It is not so in these dayes.
It is not so in these days.
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(Si verbis audacia detur) if I may speake boldly and plainly it is cleane contrary:(Si verbis audacia detur) if I may speak boldly and plainly it is clean contrary:
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for some, which haue neither learning, nor liuing, nor wisedom, nor ciuility, nor honesty, nor pietie at all, for Some, which have neither learning, nor living, nor Wisdom, nor civility, nor honesty, nor piety At all,
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yet if they can fetch their pedegree from some noble or worshipfull house, they boast thereof, hold themselues worthy of reuerence,
yet if they can fetch their pedigree from Some noble or worshipful house, they boast thereof, hold themselves worthy of Reverence,
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and thinke themselues wronged, if they be not regarded.
and think themselves wronged, if they be not regarded.
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What did the Iewes gaine, by glorying that Abraham was their father? semen Abrahae sumus, pater noster Abraham:
What did the Iewes gain, by glorying that Abraham was their father? semen Abraham sumus, pater Noster Abraham:
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we are the seed of Abraham: Abraham is our father, when our sauiour told them;
we Are the seed of Abraham: Abraham is our father, when our Saviour told them;
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vos estis ex patre Diabolo, you are of your father the deuill, and his works you do. vos Ye are ex patre Diabolo, you Are of your father the Devil, and his works you do.
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Indeed they were the seed of Abraham with Ismael, but not the sonnes of Abraham with Izaak. Grant them to bee sonnes,
Indeed they were the seed of Abraham with Ishmael, but not the Sons of Abraham with Isaac. Grant them to be Sons,
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yet they were sonnes according to the flesh, not according to the promise.
yet they were Sons according to the Flesh, not according to the promise.
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For, 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, Non sunt filij Abraham qui non sequuntur fidem Abraham, they Are not the Sons of Abraham which follow not the faithful steps of Abraham. Outward titles (then) without inward Virtues avail us nothing,
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for what shall it profite vs to be entitled Christians, and yet liue as prophanely as infidells? to bee called the Church of God,
for what shall it profit us to be entitled Christians, and yet live as profanely as Infidels? to be called the Church of God,
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and yet in cōuersation resemble the Synagogue of Satan.
and yet in Conversation resemble the Synagogue of Satan.
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To be counted the children of God, and yet spend our times like the sonnes of Belial to bee reputed the seruants of Christ Iesus,
To be counted the children of God, and yet spend our times like the Sons of Belial to be reputed the Servants of christ Iesus,
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and yet serue the world the flesh and the deuill? to descend of noble, godly parents,
and yet serve the world the Flesh and the Devil? to descend of noble, godly Parents,
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and yet degenerate from their noble godly wayes? God is not pleased with shadowes, but with substance:
and yet degenerate from their noble godly ways? God is not pleased with shadows, but with substance:
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not with outward titles, but with truth in the inward parts.
not with outward titles, but with truth in the inward parts.
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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.
Therefore Theodosius the Emperor held it a more noble thing to be Membrū ecclesiae, then caput imperij, A member of the Church then head of the Empire.
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If then thou wilt boast of thine honorable kindred, labour, striue, endeuour that thou mayest truely glory,
If then thou wilt boast of thine honourable kindred, labour, strive, endeavour that thou Mayest truly glory,
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and say that God is thy father, the Church thy mother, Christ Iesus thy elder brother, this is most high, holy, honorable kindred.
and say that God is thy father, the Church thy mother, christ Iesus thy elder brother, this is most high, holy, honourable kindred.
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Thus much of the person saluting, his name, his calling, his kinred.
Thus much of the person saluting, his name, his calling, his kindred.
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The persons saluted are beautified with three excellent Titles. 1. called. 2. sanctified. 3. reserued to Iesus Christ.
The Persons saluted Are beautified with three excellent Titles. 1. called. 2. sanctified. 3. reserved to Iesus christ.
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Calling is twofold. 1. to some office and duty. 2. to the knowledge of God and saluation.
Calling is twofold. 1. to Some office and duty. 2. to the knowledge of God and salvation.
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To some office and dutie either priuate or publique, priuate and oeconomical; as masters of families, artificers, husbandmen.
To Some office and duty either private or public, private and economical; as Masters of families, artificers, husbandmen.
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Publique is either ciuill, or ecclesiasticall: Ciuill is either in peace as Magistrates, or in warre as militarie Gouernors.
Public is either civil, or ecclesiastical: Civil is either in peace as Magistrates, or in war as military Governors.
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Ecclesiasticall is either immediate by God and Christ, as prophets and Apostles, or mediate by men,
Ecclesiastical is either immediate by God and christ, as Prophets and Apostles, or mediate by men,
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as Archbishops, Bishops, Ministers of the word. Calling to the knowledge of God and saluation is either externall or internall:
as Archbishop's, Bishops, Ministers of the word. Calling to the knowledge of God and salvation is either external or internal:
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Externall is either common to all, by the instinct of Nature and works of creation; or not cōmon to all, by the word preached.
External is either Common to all, by the instinct of Nature and works of creation; or not Common to all, by the word preached.
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The Lord hath not dealt so with euery nation.
The Lord hath not dealt so with every Nation.
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Internall and effectuall is a worke of the whole Trinitie, whereby God the father, through the son, by ye holy Ghost, not onely offers grace,
Internal and effectual is a work of the Whole Trinity, whereby God the father, through the son, by the holy Ghost, not only offers grace,
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but giueth it to the elect. Vocantur electi, vel foris, per externam praedicationem, vel intus efficaci operatione speritus sancti.
but gives it to the elect. Vocantur Elect, vel Foris, per externam praedicationem, vel intus efficaci operation speritus sancti.
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The elect are called either without by the outward preaching of the word, or within by the inward effectuall operation of the holy Ghost.
The elect Are called either without by the outward preaching of the word, or within by the inward effectual operation of the holy Ghost.
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This hath two partes, the one inuitement, the other admission.
This hath two parts, the one invitement, the other admission.
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Inuitement is when God offers remission & life euerlasting to all that beleeue, & this outwardly by the preaching of the word:
Invitement is when God offers remission & life everlasting to all that believe, & this outwardly by the preaching of the word:
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and inwardly by inspiration of heauenly desires. Admission is whē men are entred into the kingdom of grace;
and inwardly by inspiration of heavenly Desires. Admission is when men Are entered into the Kingdom of grace;
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& this outwardly, by Baptisme, & inwardly, by the spirit: engraffing them into Christ, and making them reall members of Gods kingdome.
& this outwardly, by Baptism, & inwardly, by the Spirit: Engrafting them into christ, and making them real members of God's Kingdom.
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This is diuers in respect of time and in respect of place.
This is diverse in respect of time and in respect of place.
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In respect of time, for God calleth in diuers houres of the day, that is in diuers ages of the world,
In respect of time, for God calls in diverse hours of the day, that is in diverse ages of the world,
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and in diuers yeares of our age:
and in diverse Years of our age:
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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;
Some before the law, as Abel, Enoch, Noah, Abraham, Some under the law, as Moses, David, Iosias, Saiah with other Kings and prophets: Some After the law;
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as the blessed Apostles, Martyrs, Confessors. Some in the first houre, (their childhood,) as Samuel, Ieremy, Iohn Baptist.
as the blessed Apostles, Martyrs, Confessors. some in the First hour, (their childhood,) as Samuel, Ieremy, John Baptist.
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Some in the third houre (their youth) as Daniel, and Iohn the Euangelist.
some in the third hour (their youth) as daniel, and John the Evangelist.
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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.
some in the sixth hour (their middle age) as Peter and Andrew. some in the Eleventh hour (their old age (as Gamaliel, and Ioseph of Arimathea; Some in the last hour of the day (the last hour of their life) as the thief upon the cross.
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In respect of place, for God calleth some from their ships, and some from their shops, some from the market,
In respect of place, for God calls Some from their ships, and Some from their shops, Some from the market,
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and some from vnder the hedges.
and Some from under the hedges.
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This diuers calling at diuers times and in diuers places, intimates a caueat and a comfort.
This diverse calling At diverse times and in diverse places, intimates a caveat and a Comfort.
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A caueat, for such as are called, that they magnifie not themselues, and vilifie others. A caveat, for such as Are called, that they magnify not themselves, and vilify Others.
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A comfort for them that feele not themselues sufficiently called, that they rest in hope God can & wil call,
A Comfort for them that feel not themselves sufficiently called, that they rest in hope God can & will call,
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when, where, & whom he will, either at the last houre with the theefe vpon the gallowes,
when, where, & whom he will, either At the last hour with the thief upon the gallows,
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or out of oppressing Egypt with the Israelites, or persecuting Paul breathing out slaughter against the Saints of God. The vses hereof are three.
or out of oppressing Egypt with the Israelites, or persecuting Paul breathing out slaughter against the Saints of God. The uses hereof Are three.
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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;
First, seeing we Are called of God, we must walk worthy of our calling; that as he which hath called us, is in himself most holy;
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so should we not onely begin well, but continue in holinesse and righteousnesse all the daies of our liues.
so should we not only begin well, but continue in holiness and righteousness all the days of our lives.
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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,
For to this end hath the grace, Goodness, bountifulness of our Lord appeared, vt abnegata omni Impiety, that denying and renouncing all impiety of life,
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and impurity of heart, we should liue in this present life, soberly, iustly, godly: Soberly towards our selues, iustly towards others, godly towards God:
and impurity of heart, we should live in this present life, soberly, justly, godly: Soberly towards our selves, justly towards Others, godly towards God:
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because, sancta conuersatio confundit inimicum, aedificat proximum, glorificat Deum.
Because, sancta conversation confundit Inimicum, aedificat Proximum, glorificat God.
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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.
A holy life, and godly Conversation, does confound and stop the mouths of our enemies, does edify and built up our brothers, does Glorify God.
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Secondly, seeing we are called of God, not onely generally, but particularly (for euery one that liueth in the Church and Commonwealth 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.
Secondly, seeing we Are called of God, not only generally, but particularly (for every one that lives in the Church and Commonwealth ought to have a particular calling to walk in) we must join the practice of our particular calling with the practice of our general calling.
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For it is not sufficient for a man to be a Christian in the congregation and in common conuersation,
For it is not sufficient for a man to be a Christian in the congregation and in Common Conversation,
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vnlesse hee shew himselfe so in his particular calling.
unless he show himself so in his particular calling.
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A magistrate must not onely be a Christian in generall, but a Christian magistrate in bearing the sword.
A magistrate must not only be a Christian in general, but a Christian magistrate in bearing the sword.
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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 Minister must not only be a Christian in general, but he must be a Christian Minister in feeding the flock, verbo praedicationis, fructu orationis, exemplo conuersationis, with the word of preaching, with the fruit of prayer, with the Exampl of holy Conversation.
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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.
A master of a family must not only be a Christian abroad in Common Conversation, but a Christian in the regiment and government of his particular family.
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Thus must euery man behaue himselfe in his particular calling.
Thus must every man behave himself in his particular calling.
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The reason is, because the practise of our particular calling seuered from the generall, is nothing else but the practise of iniustice & prophanenesse,
The reason is, Because the practice of our particular calling severed from the general, is nothing Else but the practice of injustice & profaneness,
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and our generall calling without the practise of some particular, is nothing else but the shew of godlinesse without the power thereof.
and our general calling without the practice of Some particular, is nothing Else but the show of godliness without the power thereof.
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Thirdly, seeing we are called not only inwardly by the holy spirit, but outwardly by the holy word;
Thirdly, seeing we Are called not only inwardly by the holy Spirit, but outwardly by the holy word;
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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.
this word must be to us Dearer then thousands of silver and gold, more precious then the gold of Ophir, Sweeten then the honey and the honey comb.
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For albeit God can onely by the inward motion of his blessed spirit worke out, make sure and perfect our saluation;
For albeit God can only by the inward motion of his blessed Spirit work out, make sure and perfect our salvation;
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yet it pleaseth him in his eternall wisedome to vse the word as the ordinarie means of our vocation and saluation.
yet it Pleases him in his Eternal Wisdom to use the word as the ordinary means of our vocation and salvation.
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As then, God giueth learning by studie, wisedome by experience, riches by trauell, and like things by like meanes;
As then, God gives learning by study, Wisdom by experience, riches by travel, and like things by like means;
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so he maketh perfect the calling of his Saints by the preaching of the word, which is the power of God to saluation, NONLATINALPHABET.
so he makes perfect the calling of his Saints by the preaching of the word, which is the power of God to salvation,.
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the sauor of life vnto life.
the savour of life unto life.
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The second title of honour giuen heere to the Saints is sanctification, sanctified of God the father.
The second title of honour given Here to the Saints is sanctification, sanctified of God the father.
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Here may it please you to obserue two circumstances; the one what sanctification is, the other whence it is.
Here may it please you to observe two Circumstances; the one what sanctification is, the other whence it is.
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To bee sanctified, is to bee separated, consecrated and set apart from common vses, and reserued to sacred and holy vses.
To be sanctified, is to be separated, consecrated and Set apart from Common uses, and reserved to sacred and holy uses.
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Thus in the law, those things were called holy and sanctified, which were taken from the common vse of the people,
Thus in the law, those things were called holy and sanctified, which were taken from the Common use of the people,
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and set apart for the vse and seruice of God; as the oyle, shewbread, first fruits, vessels of the tabernacle.
and Set apart for the use and service of God; as the oil, shewbread, First fruits, vessels of the tabernacle.
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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.
In this sense the Priests were called holy, Because they were separate from the Common life of men to serve in the tabernacle, and offer holy Sacrifices.
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Thus the people of Israel separated from the rest of the nations, were called by Moses a sanctified people to the Lord, by Ieremie a thing hallowed to the Lord.
Thus the people of Israel separated from the rest of the Nations, were called by Moses a sanctified people to the Lord, by Ieremie a thing hallowed to the Lord.
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Now of them that are said to be Saints, there are three sorts, such as confesse and professe Christian religion in word onely,
Now of them that Are said to be Saints, there Are three sorts, such as confess and profess Christian Religion in word only,
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but in workes deny the power thereof.
but in works deny the power thereof.
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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 not only confess and profess Christian Religion in word, but also in a civil honest life before men express the same.
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Such as being chosen to true holinesse, effectually called, iustified, regenerated and truly sanctified, doe leade their liues in holinesse and righteousnesse.
Such as being chosen to true holiness, effectually called, justified, regenerated and truly sanctified, do lead their lives in holiness and righteousness.
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The first are saints neither before God nor the Church. The second are saints before the Church but not before God: The First Are Saints neither before God nor the Church. The second Are Saints before the Church but not before God:
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the third are saints before God and the Church.
the third Are Saints before God and the Church.
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These are sanctified by a threefold sanctification. 1. Imputed vnto thē. 2. wrought in them. 3. wrought by them.
These Are sanctified by a threefold sanctification. 1. Imputed unto them. 2. wrought in them. 3. wrought by them.
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Imputed sanctification is when God imputeth to vs the sanctification of Christ, who is made to vs wisedome, righteousnesse, sanctification and redemption:
Imputed sanctification is when God imputeth to us the sanctification of christ, who is made to us Wisdom, righteousness, sanctification and redemption:
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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,
by this we Are said to be sanctified, when the virtue of Christ passion, the fruit of his death, the power of his resurrection is applied to us,
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and Christs sanctification made ours by imputation.
and Christ sanctification made ours by imputation.
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Therfore the Apostle saith, that Iesus Christ to the end that hee might sanctifie his people with his owne blood, suffered without the gate.
Therefore the Apostle Says, that Iesus christ to the end that he might sanctify his people with his own blood, suffered without the gate.
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Sanctification wrought within vs, is the inward change of a man iustified, whereby the image of God is restored in him:
Sanctification wrought within us, is the inward change of a man justified, whereby the image of God is restored in him:
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a change, not a non esse ad esse, from a not being to a being, for the faculties of the soule were before:
a change, not a non esse ad esse, from a not being to a being, for the faculties of the soul were before:
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nor, ab esse ad non esse, from a being to a not being, for the faculties of the soule remaine still:
nor, ab esse ad non esse, from a being to a not being, for the faculties of the soul remain still:
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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.
but ab esse ad esse, from an ill being to a good being; not abolishing the will, mind and affections, but rectifying and renewing them.
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A change of a man iustified; for we are iustified before we are sanctified.
A change of a man justified; for we Are justified before we Are sanctified.
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Iustification is, actus indiuiduus, sanctification is, actus diuiduus: we are iustified at once, we are sanctified by degrees:
Justification is, actus indiuiduus, sanctification is, actus diuiduus: we Are justified At once, we Are sanctified by Degrees:
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we are iustified when our sins are not imputed vnto vs, wee are sanctified when a cleane heart is created,
we Are justified when our Sins Are not imputed unto us, we Are sanctified when a clean heart is created,
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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.
and a right Spirit renewed in us Lastly by this inward change the image of God consisting in righteousness and true holiness is restored within us Sanctification wrought by us is that whereby we sanctify and make holy the outward works and actions of our life.
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This the Lord requireth, estote sancti, quia ego sanctus. Be yee holy, for I the Lord your God am holy. To this Saint Paul exhorteth.
This the Lord requires, estote sancti, quia ego Sanctus. Be ye holy, for I the Lord your God am holy. To this Saint Paul exhorteth.
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Let vs cleanse our selues from all filthinesse of the flesh, and of the spirit, and grow vp to full holinesse in the feare of God. Let us cleanse our selves from all filthiness of the Flesh, and of the Spirit, and grow up to full holiness in the Fear of God.
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Of this Saint Iohn speaketh, (speaking also of that hope which we haue of the glory to come) he which hath this hope NONLATINALPHABET, sanctifieth or purifieth himselfe as hee is pure.
Of this Saint John speaks, (speaking also of that hope which we have of the glory to come) he which hath this hope, Sanctifieth or Purifieth himself as he is pure.
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The righteousnesse of iustification is by faith without workes: the righteousnesse of sanctification is by workes and by faith.
The righteousness of justification is by faith without works: the righteousness of sanctification is by works and by faith.
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Iustifying righteousnes is perfect, but not inherent: sanctifying righteousnesse is imperfect, but inherent. Glorifying righteousnesse is perfect and inherent.
Justifying righteousness is perfect, but not inherent: sanctifying righteousness is imperfect, but inherent. Glorifying righteousness is perfect and inherent.
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Neuerthelesse we must confesse that all our sanctification is from the Lord. Sanctified (saith the Apostle) of God the father.
Nevertheless we must confess that all our sanctification is from the Lord. Sanctified (Says the Apostle) of God the father.
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Albeit, opera dei ad extra sunt indiuisa, the outward workes of God bee common to the whole trinity,
Albeit, opera dei ad extra sunt indiuisa, the outward works of God be Common to the Whole trinity,
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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.
and so we Are sanctified by the Father, Son, and holy Ghost, yet sanctification is Here ascribed to the Father as being the ground and First author thereof.
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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,
For the Son Sanctifieth by meriting sanctification, the holy Ghost Sanctifieth by working it, but the Father Sanctifieth both by sending his Son to merit it,
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and also by giuing his holy spirit to worke it. The vses are two.
and also by giving his holy Spirit to work it. The uses Are two.
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First, that seeing we are sanctified, we must hereby be stirred vp to all holines, righteousnes,
First, that seeing we Are sanctified, we must hereby be stirred up to all holiness, righteousness,
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and true sanctification, that our names and our natures, our calling and our conuersation may bee correspondent.
and true sanctification, that our names and our nature's, our calling and our Conversation may be correspondent.
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If then wee will haue part with Christ, wee must liue after the example of Christ.
If then we will have part with christ, we must live After the Exampl of christ.
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If we will haue communion with the saints on earth, we must be saints on earth.
If we will have communion with the Saints on earth, we must be Saints on earth.
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If we wil haue the company of saints in heauen, our conuersation on earth must be heauenly;
If we will have the company of Saints in heaven, our Conversation on earth must be heavenly;
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partly because we are chosen in Christ that wee should bee holy and without blame before him, partly Because we Are chosen in christ that we should be holy and without blame before him,
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and partly because the heauenly court receiueth none, but such as are pure, holy, innocent.
and partly Because the heavenly court receiveth none, but such as Are pure, holy, innocent.
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Secondly, seeing we are sanctified, we must now doe the workes of our calling in a good and godly maner.
Secondly, seeing we Are sanctified, we must now do the works of our calling in a good and godly manner.
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To this two things are required, holinesse and constancie: holinesse of the worker, and holinesse of the worke. To this two things Are required, holiness and constancy: holiness of the worker, and holiness of the work.
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Of the worker, partly because the person must first please God, before the worke of the person can please him:
Of the worker, partly Because the person must First please God, before the work of the person can please him:
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and partly because we can looke for no successe and blessing vpon our labours vnlesse we be sanctified.
and partly Because we can look for no success and blessing upon our labours unless we be sanctified.
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Holinesse of the worke, because euen lawfull actions (vnlesse they be sanctified) are sins,
Holiness of the work, Because even lawful actions (unless they be sanctified) Are Sins,
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as appeareth in one and the same action done by the Pharisie & the Publican; the Pharisie praied in the pride of his heart;
as appears in one and the same actium done by the Pharisee & the Publican; the Pharisee prayed in the pride of his heart;
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the Publican in the humility of his mind.
the Publican in the humility of his mind.
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To this two things are required, the one, the word of God which giueth direction to eschew vices, as couetousnesse and iniustice;
To this two things Are required, the one, the word of God which gives direction to eschew vices, as covetousness and injustice;
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and to practise vertues, as faith and loue:
and to practise Virtues, as faith and love:
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the other, prayer not onely for the supply of graces, but for a blessing vpon the labours of our calling.
the other, prayer not only for the supply of graces, but for a blessing upon the labours of our calling.
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The second thing required in doing the works of our calling in a good manner is constancie, a constant perseuering in good duties.
The second thing required in doing the works of our calling in a good manner is constancy, a constant persevering in good duties.
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For it is no commendation to begin well, vnlesse we continue in well doing. Incassum bonum agitur, si ante vitae terminum descratur:
For it is no commendation to begin well, unless we continue in well doing. In cassum bonum agitur, si ante vitae Terminus descratur:
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quia frustrà velociter currit, qui priusquam ad metas venerit, deficit: quia frustrà Velociter Currit, qui priusquam ad metas venerit, deficit:
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In vaine (saith Gregory ) is good done, if a man giue ouer doing good before he die,
In vain (Says Gregory) is good done, if a man give over doing good before he die,
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because hee runneth in vaine swiftly which fainteth before he come at the marke.
Because he Runneth in vain swiftly which fainteth before he come At the mark.
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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.
Therefore all impediments and lets laid aside, we must go on with courage and constancy, passing through good report and evil report, through shame and rebuke.
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The third title of honour giuen here to the saints is, that they are reserued to Iesus Christ.
The third title of honour given Here to the Saints is, that they Are reserved to Iesus christ.
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That is (as Saint Peter saith) They are kept by the power of God through faith to saluation. Behold here the Apostles gradation:
That is (as Saint Peter Says) They Are kept by the power of God through faith to salvation. Behold Here the Apostles gradation:
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God calleth vs, hauing called vs sanctifieth vs, hauing sanctified vs, reserueth vs as a speciall portion, peculiar part,
God calls us, having called us Sanctifieth us, having sanctified us, reserveth us as a special portion, peculiar part,
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and chiefe treasure to and for his sonne Christ Iesus. By this is the promise of God the father performed to his son:
and chief treasure to and for his son christ Iesus. By this is the promise of God the father performed to his son:
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Aske of me and I will giue thee the heathen for thine inheritance, and the vttermost parts of the earth for thy possession. Ask of me and I will give thee the heathen for thine inheritance, and the uttermost parts of the earth for thy possession.
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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 it is that Saint Paul Says, God hath made all things Subject under his feet, and hath appointed him over all things to be the head to the Church.
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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,
Hence is the glory, honour, dignity of the Saints and Servants of God, that God Layeth them up as a chief treasure in the treasury of his Almighty power and watchful providence, reserveth them to Iesus christ the true heir of the world and lord of the Church,
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and maketh them coheires with him in his euerlasting kingdome. The vses hereof are three.
and makes them coheirs with him in his everlasting Kingdom. The uses hereof Are three.
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Seeing we are reserued by God the Father to Iesus Christ, we need not feare the day of death nor the day of iudgement;
Seeing we Are reserved by God the Father to Iesus christ, we need not Fear the day of death nor the day of judgement;
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for in the last day it shall bee said to euery one reserued to Iesus Christ; Hodie mecum eris in Paradiso.
for in the last day it shall be said to every one reserved to Iesus christ; Hodie mecum eris in Paradiso.
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This day shalt thou bee with mee in Paradise.
This day shalt thou be with me in Paradise.
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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.
And in the last day of the world, to them all, venite Blessing, come you blessed of my Father, inherit the Kingdom prepared for you.
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Therfore they may now wish (with Paul ) to be dissolued and to be with Christ:
Therefore they may now wish (with Paul) to be dissolved and to be with christ:
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sing (with old Simeon,) Lord now lettest thou thy seruant depart in peace;
sing (with old Simeon,) Lord now Lettest thou thy servant depart in peace;
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and cry out (with the saints vnder the Altar) Come Lord Iesu, come quickly.
and cry out (with the Saints under the Altar) Come Lord Iesu, come quickly.
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Thou which art our Lord by right of creation, by right of redemption, by right of gubernation, by right of preseruation;
Thou which art our Lord by right of creation, by right of redemption, by right of gubernation, by right of preservation;
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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.
Thou which art Iesus our Saviour, Saving us from the slavery of sin, the tyranny of Satan, the torments of hell, come in glory, to crown us with perfect glory, come quickly, make no long tarrying.
pns21 r-crq n1 np1 po12 n1, vvg pno12 p-acp dt n1 pp-f n1, dt n1 pp-f np1, dt n2 pp-f n1, vvb p-acp n1, pc-acp vvi pno12 p-acp j n1, vvb av-j, vvb dx j n-vvg.
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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;
Secondly, seeing we Are reserved by God the Father to Iesus christ, we must all our life long prepare our selves, that we may be fit to be presented as pure Spouses to our pure bridegroom;
ord, vvg pns12 vbr vvn p-acp np1 dt n1 p-acp np1 np1, pns12 vmb d po12 n1 av-j vvi po12 n2, cst pns12 vmb vbi j pc-acp vbi vvn p-acp j n2 p-acp po12 j n1;
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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.
this is done partly, by betrothing our Souls to christ by Says, and partly by beautifying them with holy Virtues and godly qualities, that having our lamps full of oil, we may enter with the bridegroom into the bridechamber, where is Gaudium fine fine, sine metu finis, Joy without end, without Fear of end.
d vbz vdn av, p-acp vvg po12 n2 p-acp np1 p-acp vvz, cc av p-acp vvg pno32 p-acp j n2 cc j n2, cst vhg po12 n2 j pp-f n1, pns12 vmb vvi p-acp dt n1 p-acp dt n1, q-crq vbz fw-la fw-la fw-la, fw-la fw-la fw-la, vvb p-acp n1, p-acp n1 pp-f n1.
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Thirdly, seeing we are reserued by God the Father to Iesus Christ, wee need not feare the grace of perseuerance. The reasons are these.
Thirdly, seeing we Are reserved by God the Father to Iesus christ, we need not Fear the grace of perseverance. The Reasons Are these.
ord, vvg pns12 vbr vvn p-acp np1 dt n1 p-acp np1 np1, pns12 vvb xx vvb dt n1 pp-f n1. dt n2 vbr d.
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Wee are as trees planted by the riuers side, whose leaues shall neuer fade and fall away.
we Are as trees planted by the Rivers side, whose leaves shall never fade and fallen away.
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Wee are as houses built on a rocke, which cannot be ouerturned with the violent blasts of persecutions,
we Are as houses built on a rock, which cannot be overturned with the violent blasts of persecutions,
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or with the raging flouds of tentations. We are as plants planted into Christ Iesus, which can neuer be pulled out:
or with the raging floods of tentations. We Are as plants planted into christ Iesus, which can never be pulled out:
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the reason is, because we beare not the root, but the roote beareth vs.
the reason is, Because we bear not the root, but the root bears us
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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.
we Are Christ sheep of his fold, out of whose hands all the Powers of hell shall never be able to take us Lastly, God hath put his Fear into our hearts that we shall not depart from him.
pns12 vbr npg1 n1 pp-f po31 n1, av pp-f rg-crq n2 d dt n2 pp-f n1 vmb av-x vbi j pc-acp vvi pno12 ord, np1 vhz vvn po31 n1 p-acp po12 n2 cst pns12 vmb xx vvi p-acp pno31.
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Talis ac tantus erit timor meus, quem dabo in cor eorum, vt mihi perseuerenter adhaereant: Talis ac Tantus erit timor meus, Whom Dabo in cor Their, vt mihi perseuerenter adhaereant:
fw-la fw-la fw-la fw-la fw-la fw-la, fw-la fw-la p-acp fw-la fw-la, fw-la fw-la fw-la fw-la:
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Such and so great shall my feare be, which I will put into their hearts that they shall with perseuerance cleaue vnto me.
Such and so great shall my Fear be, which I will put into their hearts that they shall with perseverance cleave unto me.
d cc av j vmb po11 n1 vbi, r-crq pns11 vmb vvi p-acp po32 n2 cst pns32 vmb p-acp n1 vvb p-acp pno11.
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Therefore saith Saint Austen, ipse facit perseuerare in bono, qui facit bonos: qui autem cadunt & pereunt, in predestinatorum numero non fuerunt. Therefore Says Saint Austen, ipse facit perseuerare in Bono, qui facit bonos: qui autem cadunt & pereunt, in predestinatorum numero non fuerunt.
av vvz n1 np1, fw-la fw-la fw-la p-acp fw-la, fw-la fw-la fw-la: fw-la fw-la fw-la cc fw-la, fw-la fw-la fw-it fw-fr fw-la.
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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.
He makes them to persevere in good, which makes them good, but they which fallen away and perish were never in the number of those that Are predestinate to Eternal life.
pns31 vvz pno32 pc-acp vvi p-acp j, r-crq vvz pno32 j, cc-acp pns32 r-crq vvb av cc j vbdr av-x p-acp dt n1 pp-f d cst vbr j p-acp j n1.
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Thus much of the persons saluted, their vocation, sanctification, and reseruation to Iesus Christ.
Thus much of the Persons saluted, their vocation, sanctification, and reservation to Iesus christ.
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The forme of salutatiō followeth, wherein the Apostle wisheth & prayeth for three blessings. 1. mercy. 2. peace. 3. loue. Mercy bee vnto you.
The Form of salutation follows, wherein the Apostle wishes & Prayeth for three blessings. 1. mercy. 2. peace. 3. love. Mercy be unto you.
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Mercy in God is not passiue but actiue;
Mercy in God is not passive but active;
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non quoad affectum, sed quoad effectum, not suffering with vs in our wants, but succouring vs in them.non quoad affectum, sed quoad effectum, not suffering with us in our Wants, but succouring us in them.
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The mercy of God towards his creatures is fourefold: 1. generall. 2. speciall. 3. temporary. 4 sempiternall.
The mercy of God towards his creatures is fourfold: 1. general. 2. special. 3. temporary. 4 sempiternal.
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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:
The general mercy of God is that, whereby he succoureth and supplieth the Wants, needs and necessities of all his creatures on earth, as well sensible as reasonable:
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Hence it is that he causeth his sunne to shine as wel vpon the vngodly as the godly;
Hence it is that he Causes his sun to shine as well upon the ungodly as the godly;
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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,
his rain to fallen as well upon the field of the Reprobate, as upon the field of the righteous, that he poureth out his temporal benefits as well upon the castaways,
po31 n1 pc-acp vvi c-acp av p-acp dt n1 pp-f dt n-jn, c-acp p-acp dt n1 pp-f dt j, cst pns31 vvz av po31 j n2 c-acp av p-acp dt n2,
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as those that are effectually called.
as those that Are effectually called.
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For there are some good things which God giueth as well to the vngodly as to the godly, 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;
For there Are Some good things which God gives as well to the ungodly as to the godly, as health, wealth, riches, honour, strength, beauty, comeliness of personage, wife, children, learning, etc. There Are Some good things which God gives to the godly and not to the ungodly;
p-acp a-acp vbr d j n2 r-crq np1 vvz a-acp av p-acp dt j c-acp p-acp dt j, p-acp n1, n1, n2, n1, n1, n1, n1 pp-f n1, n1, n2, n1, av pc-acp vbr d j n2 r-crq np1 vvz p-acp dt j cc xx p-acp dt j;
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as sauing faith, sauing grace, a new heart, a right spirit, peace of conscience, eternall life.
as Saving faith, Saving grace, a new heart, a right Spirit, peace of conscience, Eternal life.
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There are some euill things, which God layeth vpon the godly as well as the vngodly,
There Are Some evil things, which God Layeth upon the godly as well as the ungodly,
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as weaknesse of bodie, sicknesse, sorrowes, losse of friends, famine, sword, imprisonment:
as weakness of body, sickness, sorrows, loss of Friends, famine, sword, imprisonment:
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There are some euill things which God inflicteth vpō the vngodly, and not vpon the godly;
There Are Some evil things which God inflicteth upon the ungodly, and not upon the godly;
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as intolerable horror of conscience, incurable desperatiō, vnmeasurable tormēts in hel.
as intolerable horror of conscience, incurable desperation, unmeasurable torments in hell.
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Finally, this general mercy of God feedeth the foules of the heauen, the fishes of the sea, the beasts of the field.
Finally, this general mercy of God feeds the fowls of the heaven, the Fish of the sea, the beasts of the field.
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His mercy is ouer all his workes, Psal. 145.9. The speciall mercy of God is that which extendeth it selfe onely to the elect.
His mercy is over all his works, Psalm 145.9. The special mercy of God is that which extendeth it self only to the elect.
po31 n1 vbz p-acp d po31 n2, np1 crd. dt j n1 pp-f np1 vbz d r-crq vvz pn31 n1 av-j p-acp dt n-vvn.
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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,
This saved zealous David from the bloody rage of furious Saul. This preserved righteous Lot from the unquenchable burning of Sodom and Gomorrah. This Delivered holy daniel from the tearing laws of hungry devouring Lions,
np1 vvd j np1 p-acp dt j n1 pp-f j np1. d vvd j n1 p-acp dt j j-vvg pp-f np1 cc np1. d vvd j np1 p-acp dt j-vvg n2 pp-f j j-vvg n2,
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and Shadrach, Mesach and Abednago from the consuming flames of a fiery furnace. Si dic as, salus mea, intelligo quia dat salutem:
and Shadrach, Mesach and Abednago from the consuming flames of a fiery furnace. Si Die as, salus mea, intelligo quia that salutem:
cc np1, np1 cc np1 p-acp dt j-vvg n2 pp-f dt j n1. fw-mi fw-la a-acp, fw-la fw-la, fw-la fw-la cst fw-la:
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Si dic as, refugium meum, intelligo quia confugis ad eum: Si Die as, refugium meum, intelligo quia confugis ad Eum:
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If thou (saith Austen ) say, The Lord is my health and saluation, I vnderstand thee,
If thou (Says Austen) say, The Lord is my health and salvation, I understand thee,
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because hee giueth thee health and saluation.
Because he gives thee health and salvation.
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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 refuge, I understand thee, Because in all thy misery's and necessities thou fliest unto him.
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If thou say the Lord is my strength, I vnderstand thee, because he giueth thee strength.
If thou say the Lord is my strength, I understand thee, Because he gives thee strength.
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But if thou say, the Lord is my mercy, what is this, but that all that I am, is onely of thy mercy.
But if thou say, the Lord is my mercy, what is this, but that all that I am, is only of thy mercy.
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God looketh vpon the reprobate as an angry iudge, with a cloudie countenance;
God looks upon the Reprobate as an angry judge, with a cloudy countenance;
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but hee beholdeth his adopted children in Christ Iesus as a mercifull father, with a gracious louing countenance.
but he beholdeth his adopted children in christ Iesus as a merciful father, with a gracious loving countenance.
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This is that blessing which the godly man aboue all blessings requireth. Lord lift thou vp the light of thy countenance vpon vs. The temporary mercy of God is that wherby he spareth sinners, and giueth them a time to repent, that they may be saued.
This is that blessing which the godly man above all blessings requires. Lord lift thou up the Light of thy countenance upon us The temporary mercy of God is that whereby he spares Sinners, and gives them a time to Repent, that they may be saved.
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Whence it is that when wee would slip from God, his mercy catcheth and holdeth vs fast;
Whence it is that when we would slip from God, his mercy Catches and holds us fast;
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When vaine pleasures allure vs, to sell God, and bee gone, his mercy will not so part with vs;
When vain pleasures allure us, to fell God, and be gone, his mercy will not so part with us;
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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 Are lost in our selves, his mercy finds us out. When we lie long in our Sins his mercy Raiseth us up:
c-crq pns12 vbr vvn p-acp po12 n2, po31 n1 vvz pno12 av. c-crq pns12 vvb av-j p-acp po12 n2 po31 n1 vvz pno12 a-acp:
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When we come vnto him, his mercy receiueth vs; When wee come not, his mercy draweth vs;
When we come unto him, his mercy receiveth us; When we come not, his mercy draws us;
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When wee repent his mercy pardoneth vs; When wee repent not, his mercy waiteth our repentance.
When we Repent his mercy Pardoneth us; When we Repent not, his mercy waits our Repentance.
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In tentation, his mercy strengtheneth vs: In strong despaire, his mercy relieueth vs: From errors his mercy reclaimeth vs:
In tentation, his mercy strengtheneth us: In strong despair, his mercy relieveth us: From errors his mercy reclaimeth us:
p-acp n1, po31 n1 vvz pno12: p-acp j n1, po31 n1 vvz pno12: p-acp n2 po31 n1 vvz pno12:
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out of troubles his mercy deliuereth vs: In sorrowes & heauinesse of hart his mercy comforteth vs; he that asketh obtaineth; he that seeketh findeth;
out of Troubles his mercy Delivereth us: In sorrows & heaviness of heart his mercy comforts us; he that asks obtaineth; he that seeks finds;
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he that knocketh, hath the dore of Gods mercy opened vnto him.
he that knocketh, hath the door of God's mercy opened unto him.
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Dat veniam peccatori, spem iustificationis, charitatem in qua omnia bona facias, dabit vitam aeternam, & societatem Angelorum. That veniam peccatori, spem iustificationis, charitatem in qua omnia Bona facias, Dabit vitam aeternam, & societatem Angels.
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Gods mercy giueth pardon to thee a sinner, hope of iustification, loue wherein thou maiest doe all good,
God's mercy gives pardon to thee a sinner, hope of justification, love wherein thou Mayest do all good,
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and Gods mercy will giue thee eternall life, and the company of holy Angels.
and God's mercy will give thee Eternal life, and the company of holy Angels.
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The sempiternall mercy of God is that, which concernes our eternall saluation, election, creatiō, redēption, glorification.
The sempiternal mercy of God is that, which concerns our Eternal salvation, election, creation, redemption, glorification.
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This mercy of God is speciosa, spaciosa, praetiosa.
This mercy of God is speciosa, spaciosa, praetiosa.
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Beautifull in creating vs after his own image & likenes, bountiful in redeeming vs with the pretious blood of his Son;
Beautiful in creating us After his own image & likeness, bountiful in redeeming us with the precious blood of his Son;
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and pretious in glorifying vs in the kingdome of glory. Elegit in omnibus, assumpsit ex omnibus, amauit prae omnibus.
and precious in glorifying us in the Kingdom of glory. Elegit in omnibus, assumpsit ex omnibus, amauit Prae omnibus.
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He chose vs amongst all, hee tooke vs out of all, he loued vs aboue all.
He chosen us among all, he took us out of all, he loved us above all.
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Hence is it, that the Apostle saith, the Lord is NONLATINALPHABET, rich in mercy.
Hence is it, that the Apostle Says, the Lord is, rich in mercy.
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Rich in mercy, because the treasury of his mercy is neuer exhausted, the fountaine neuer dried vp:
Rich in mercy, Because the treasury of his mercy is never exhausted, the fountain never dried up:
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Rich in mercy because he neuer ceaseth to communicate the riches of his mercies to vs. Rich in mercy,
Rich in mercy Because he never ceases to communicate the riches of his Mercies to us Rich in mercy,
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because hee pardoneth all our sins vpon our true repentance, our great, middle, smallest sinnes. Rich in mercy, because hee not onely pardoneth all our sinnes vpon our true repentance;
Because he Pardoneth all our Sins upon our true Repentance, our great, middle, Smallest Sins. Rich in mercy, Because he not only Pardoneth all our Sins upon our true Repentance;
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but giueth vs repentance, and faith to beleeue the remission of our sinnes.
but gives us Repentance, and faith to believe the remission of our Sins.
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Rich in mercy, because hee giueth vs priuatiue grace to escape euils, and positiue, enabling vs to do good.
Rich in mercy, Because he gives us privative grace to escape evils, and positive, enabling us to do good.
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Finally, rich in mercy, because he preuenteth vs with mercy before wee seeke him, and followeth vs with mercy, when wee haue found him.
Finally, rich in mercy, Because he preventeth us with mercy before we seek him, and follows us with mercy, when we have found him.
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In a word, the mercy of God signifieth three things. First, NONLATINALPHABET, Vim miserendi, a power, ability, pronenes of the diuine nature, to shew mercy.
In a word, the mercy of God signifies three things. First,, Vim miserendi, a power, ability, proneness of the divine nature, to show mercy.
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The second NONLATINALPHABET, actum miserendi miserationem, the very act of shewing mercy;
The second, Acts miserendi miserationem, the very act of showing mercy;
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euen as a father sheweth mercy to his children, so doth the Lord shew mercy to them that feare him.
even as a father shows mercy to his children, so does the Lord show mercy to them that Fear him.
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The third NONLATINALPHABET, effectum & opus misericordiae, the very effects and workes of mercy.
The third, effectum & opus Mercy, the very effects and works of mercy.
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Shew thy maruellous mercies, thou that art the sauiour of all them that put their trust in thee. Show thy marvelous Mercies, thou that art the Saviour of all them that put their trust in thee.
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Tantas audis Dei misericordias? Dost thou heare so many and so great mercies of God,Tantas audis Dei misericordias? Dost thou hear so many and so great Mercies of God,
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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.
and dost thou doubt of thy safeguard in this life, of thy salvation in the life to come? Dicat anima mea, dicat Secure, tu domine Deus meus, qui dicit Spirits meae, ego salus tua.
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Let my soule (saith Austen ) say boldly, securely, confidently, Thou O Lord art my God, which saith vnto my soule, I am thy saluation.
Let my soul (Says Austen) say boldly, securely, confidently, Thou O Lord art my God, which Says unto my soul, I am thy salvation.
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By this it appeareth how great a blessing the Apostle wisheth in wishing mercy. Mercy be vnto you.
By this it appears how great a blessing the Apostle wishes in wishing mercy. Mercy be unto you.
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The second blessing which the Apostle prayeth for is peace: Peace be vnto you. Peace is twofold, the one bad, the other good:
The second blessing which the Apostle Prayeth for is peace: Peace be unto you. Peace is twofold, the one bad, the other good:
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the former an appearing peace, the latter true and sincere peace. Bad peace is threefold: pax inquinata, pax simulata, pax inordinata: defiled, dissembled, inordinate peace.
the former an appearing peace, the latter true and sincere peace. Bad peace is threefold: pax inquinata, pax Simulata, pax inordinata: defiled, dissembled, inordinate peace.
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Defiled and polluted peace, is when wicked men cōspire, combine and band themselues together to doe euill and mischiefe to the good and godly.
Defiled and polluted peace, is when wicked men conspire, combine and band themselves together to do evil and mischief to the good and godly.
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In league, either to doe all the mischiefes, villanies, and outrages they can, hauing respect of neither friends nor foes; as robbers, rebels, traitors.
In league, either to do all the mischiefs, villainies, and outrages they can, having respect of neither Friends nor foes; as robbers, rebels, Traitors.
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Est daemonum legio concors, there is an agreement among the diuels: in Mary Magdalen, of seuen, in an other of a whole legion. Est Daemonum Legion Concourse, there is an agreement among the Devils: in Marry Magdalen, of seuen, in an other of a Whole legion.
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Such a diuellish agreement was amongst those inhumane, barbarous, bloody gunpowder traitors. Indigni vita, indigni luce fuerunt, vnworthy of life, vnworthy of the light.
Such a devilish agreement was among those inhumane, barbarous, bloody gunpowder Traitors. Indigni vita, Indigni luce fuerunt, unworthy of life, unworthy of the Light.
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Perierunt ipsi, & eorum pereat memoria: They haue iustly perished, and let their memories vtterly perish with them.Perierunt ipsi, & Their pereat memoria: They have justly perished, and let their memories utterly perish with them.
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Or else in league against the godly in some things, though at warres among themselues.
Or Else in league against the godly in Some things, though At wars among themselves.
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Ephraim against Manasseh, Manasseh against Ephraim, both against Iudah. Herod against Pilate, Pilate against Herod, both against Iesus. Ephraim against Manasses, Manasses against Ephraim, both against Iudah. Herod against Pilate, Pilate against Herod, both against Iesus.
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The Pharisies against ye Sadduces, the Sadduces against ye Pharisies, both against Christ. The Pelagians against the Maniches, the Maniches against the Pelagians, both against true Catholikes.
The Pharisees against the Sadducees, the Sadducees against the Pharisees, both against christ. The Pelagians against the Maniches, the Maniches against the Pelagians, both against true Catholics.
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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.
The Turk against the Pope, the Pope against the Turk, both against the truth: The Priests against the Iesuits, the Iesuits against the Priests, both against Protestants.
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These are like Dauids enemies, they laid waite for his soule, and tooke counsell together against him. These Are like David enemies, they laid wait for his soul, and took counsel together against him.
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Dissembled and counterfeit peace, is when men pretend peace and intend mischiefe.
Dissembled and counterfeit peace, is when men pretend peace and intend mischief.
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So Absolom prepared a feast for his brother Ammon, but caused him to be murthered in the midst of the banquet.
So Absalom prepared a feast for his brother Ammon, but caused him to be murdered in the midst of the banquet.
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So Ioab spake peaceably to Abner, but slew him with his sword. So Iudas kissed Iesus, but betraied him.
So Ioab spoke peaceably to Abner, but slew him with his sword. So Iudas kissed Iesus, but betrayed him.
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So the Spaniards in 88. treated of peace, but prepared themselues to warre. Ex fraude, fallacijs, mendacijs toti constare videntur:
So the Spanish in 88. treated of peace, but prepared themselves to war. Ex fraud, fallacijs, mendacijs Totius constare videntur:
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They seeme to be compounded of nothing else but frauds, deceits, dissemblings, lyings. Inordinate peace is when the greater and better obeyeth the lesser and inferiour.
They seem to be compounded of nothing Else but frauds, Deceits, dissemblings, lyings. Inordinate peace is when the greater and better Obeyeth the lesser and inferior.
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So Adam obeyed Eue, when Eue should haue obeyed Adam. So reason obeyeth sense, when sense should alwaies reason:
So Adam obeyed Eue, when Eue should have obeyed Adam. So reason Obeyeth sense, when sense should always reason:
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so grace sometimes yeeldeth to nature, when nature should alwaies obey grace.
so grace sometime yields to nature, when nature should always obey grace.
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These kindes of peace (saith our Sauiour) I came not to bring into the world, but a sword.
These Kinds of peace (Says our Saviour) I Come not to bring into the world, but a sword.
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Melior est talis pugna quae proximum facit Deo, quàm illa pax, quae separat à Deo: Melior est Talis pugna Quae Proximum facit God, quàm illa pax, Quae separate à God:
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Better is that fight and conflict (saith Gregory Nazianzene ) which maketh a man neere to God,
Better is that fight and conflict (Says Gregory Nazianzene) which makes a man near to God,
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then that peace which doth separate a man from God.
then that peace which does separate a man from God.
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For vbi non est bellum ibi pax peruersa, where this kinde of warre is not, there is peruerse and inordinate peace.
For vbi non est bellum There pax peruersa, where this kind of war is not, there is perverse and inordinate peace.
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Good peace is foure fold: 1. With God. 2. With the good Angels. 3. With our selues. 4. With men.
Good peace is foure fold: 1. With God. 2. With the good Angels. 3. With our selves. 4. With men.
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With God, when reconciled vnto God, and iustified by a true sauing faith, we haue the fauour of God and fellowship in the Gospell:
With God, when reconciled unto God, and justified by a true Saving faith, we have the favour of God and fellowship in the Gospel:
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this is properly called reconciliation wrought and brought to vs by Iesus Christ, who is our peace.
this is properly called reconciliation wrought and brought to us by Iesus christ, who is our peace.
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Pacem euangelizauit ijs qui propè, ijs qui procul: He preached peace to them that are neere, Pacem euangelizauit ijs qui propè, ijs qui procul: He preached peace to them that Are near,
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and to them that are a farre off.
and to them that Are a Far off.
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Being now reconciled to God by Christ, we are iustified by faith from our former sinnes: Being now reconciled to God by christ, we Are justified by faith from our former Sins:
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our present sinnes are pardoned, our future for Christs sake shall not be imputed.
our present Sins Are pardoned, our future for Christ sake shall not be imputed.
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The second good peace is that, which wee haue with the good Angels, who are reconciled vnto vs,
The second good peace is that, which we have with the good Angels, who Are reconciled unto us,
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because we are reconciled vnto God.
Because we Are reconciled unto God.
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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.
And Therefore guard us, ward us, pitch their tents round about us, and At the dissolution of soul and body carry and convey the soul to God, to glory.
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God vseth the ministrie of his good Angels for the good of the elect, not of necessitie, not because the Angels haue deserued so great dignitie;
God uses the Ministry of his good Angels for the good of the elect, not of necessity, not Because the Angels have deserved so great dignity;
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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,
but of his mere grace and Goodness, partly for his own glory, partly for the good of the Angels, partly for the order of the Whole universal, partly for the greater Comfort of the elect,
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and partly for the conseruation and augmentation of loue betweene the godly and the good Angels:
and partly for the conservation and augmentation of love between the godly and the good Angels:
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that as their loue towards vs is shewed and increased, multis, magnis, diuturnis officijs & beneficijs; that as their love towards us is showed and increased, multis, magnis, diuturnis Offices & beneficijs;
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by many, great, continuall offices and benefits, so our loue and reuerence towards them may increase daily more and more.
by many, great, continual Offices and benefits, so our love and Reverence towards them may increase daily more and more.
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The third good peace is peace with our selues. This is three fold.
The third good peace is peace with our selves. This is three fold.
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First, when the will and affections renued by grace, and obedient to the minde enlightened by the spirit, are at peace.
First, when the will and affections renewed by grace, and obedient to the mind enlightened by the Spirit, Are At peace.
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The second, when grace ouercomming our corrupt affections, the minde is quieted and calmed.
The second, when grace overcoming our corrupt affections, the mind is quieted and calmed.
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The third, when the conscience perswaded of remission of sinnes, ceaseth to accuse and doth excuse.
The third, when the conscience persuaded of remission of Sins, ceases to accuse and does excuse.
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There is a conscience (saith Bernard ) that is good, but not quiet; there is a conscience yt is quiet, but not good;
There is a conscience (Says Bernard) that is good, but not quiet; there is a conscience that is quiet, but not good;
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there is a conscience that is neither quiet, nor good; and there is a conscience that is both quiet and good.
there is a conscience that is neither quiet, nor good; and there is a conscience that is both quiet and good.
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This peace passeth all peace, all vnderstanding, I meane all created vnderstanding.
This peace passes all peace, all understanding, I mean all created understanding.
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For, Quid prodest si omnes laudent, & conscientia accusat? aut poterit obesse si omnes derogent,
For, Quid profits si omnes They praised, & conscientia accusat? Or poterit obesse si omnes derogent,
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& sola conscientia defendat? What profit or comfort shall it be to thee, if all men applaud thee, & sola conscientia defendat? What profit or Comfort shall it be to thee, if all men applaud thee,
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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?
and thy own conscience accuse thee? or what shall it hurt and grieve thee, if all derogate from thee, and thine own conscience defend thee?
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The fourth good peace is with men. This is twofold, the one ciuill, the other Christian.
The fourth good peace is with men. This is twofold, the one civil, the other Christian.
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Ciuill is when in the outward things of this life men liue quietly and peaceably together:
Civil is when in the outward things of this life men live quietly and peaceably together:
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such peace was betweene Abraham and Abimelech. Such peace was betweene Dauid and Achis. Such peace was betweene Iosua and the Gibeonites.
such peace was between Abraham and Abimelech. Such peace was between David and Achish. Such peace was between Iosua and the Gibeonites.
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To this peace the Apostle exhorteth: Follow peace with all men. If it be possible, as much as in you lieth haue peace with al mē.
To this peace the Apostle exhorteth: Follow peace with all men. If it be possible, as much as in you lies have peace with all men.
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Christian peace is a sweet harmony, mutual consent and holy concord, among the saints and seruants of God. This Dauid commendeth.
Christian peace is a sweet harmony, mutual consent and holy concord, among the Saints and Servants of God. This David commends.
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O quàm bonum & quàm iucundum. O quàm bonum & quàm iucundum.
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O how good and pleasant a thing is it for brethren to dwell together in vnity.
Oh how good and pleasant a thing is it for brothers to dwell together in unity.
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It is not bonum & non iucundum, but bonum & iucundum, not onely good, but pleasant, not only pleasant but good.
It is not bonum & non iucundum, but bonum & iucundum, not only good, but pleasant, not only pleasant but good.
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There are some things which are good but not pleasant, as Patience and Discipline. Some things are pleasant, There Are Some things which Are good but not pleasant, as Patience and Discipline. some things Are pleasant,
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but not good, as carnall pleasures and curiosity; some things are neither good nor pleasant; as enuie and worldly sorrowes;
but not good, as carnal pleasures and curiosity; Some things Are neither good nor pleasant; as envy and worldly sorrows;
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and there are some things which are both good and pleasant, as honestie and charitie. This peace Christ commendeth to his Disciples:
and there Are Some things which Are both good and pleasant, as honesty and charity. This peace christ commends to his Disciples:
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Be at peace among your selues. To this S. Peter exhorteth: Be yee all of one minde, loue as brethren; Be At peace among your selves. To this S. Peter exhorteth: Be ye all of one mind, love as brothers;
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be at vnitie among your selues. be At unity among your selves.
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This peace is so necessarie and profitable to Christian kingdomes and common-wealths, that without this they can not well continue.
This peace is so necessary and profitable to Christian kingdoms and commonwealths, that without this they can not well continue.
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For as to euery well ordered kingdome three things necessarily concurre and are required; true pietie, honest discipline, and holy concord:
For as to every well ordered Kingdom three things necessarily concur and Are required; true piety, honest discipline, and holy concord:
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so where the last of these is wanting, the other two can hardly, can neuer bee found.
so where the last of these is wanting, the other two can hardly, can never be found.
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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;
Holy concord then is the Sweetest harmony that ever sounded, the Strongest bound that ever united political bodies together, the chiefest prop, pillar and preservative of Commonwealths, cum alij sunt pacem recipientes, alij retinentes, alij Facientes;
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when some embrace peace, others retaine it, others make it. The first are peaceable, the second patient, the third peace-makers:
when Some embrace peace, Others retain it, Others make it. The First Are peaceable, the second patient, the third peacemakers:
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to procure peace where it is not, and to preserue it where it is.
to procure peace where it is not, and to preserve it where it is.
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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, with clemency to spare and forbear our inferiors, more with courtesy to entertain our equals, most with humility to submit our selves to our superiors.
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It is somewhat, not to molest others in our deeds;
It is somewhat, not to molest Others in our Deeds;
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more, not to traduce our neighbour with our tongues, most to auoid all occasions of doing either.
more, not to traduce our neighbour with our tongues, most to avoid all occasions of doing either.
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It is somewhat not to publish the defects and infirmities of others: more, not to extenuate their gifts and good parts;
It is somewhat not to publish the defects and infirmities of Others: more, not to extenuate their Gifts and good parts;
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most, to grieue at their defects, and be glad of their gifts and graces. Therefore sacred peace hurteth no man, rendereth not euill for euill, rendereth good for euill.
most, to grieve At their defects, and be glad of their Gifts and graces. Therefore sacred peace hurteth no man, rendereth not evil for evil, rendereth good for evil.
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It maketh weake things strong, poore things rich, small things great; Dulce nomen pacis, res ipsa tum iucunda, tum salutaris.
It makes weak things strong, poor things rich, small things great; Dulce Nome pacis, Rest ipsa tum iucunda, tum Salutaris.
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The very name of peace is sweet and comfortable, the fruit and effect thereof pleasant and profitable.
The very name of peace is sweet and comfortable, the fruit and Effect thereof pleasant and profitable.
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Innumeris potior triumphis: more to be desired then innumerable triumphs. This blessed peace is the language of heauen, the Angels brought it frō heauen. Innumeris potior triumphis: more to be desired then innumerable Triumphos. This blessed peace is the language of heaven, the Angels brought it from heaven.
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Glory in the highest heauens to God, in earth peace, towards men good wil. This is the legacy which Christ bequeathed to his Disciples.Glory in the highest heavens to God, in earth peace, towards men good will. This is the legacy which christ bequeathed to his Disciples.
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Pacē meā do vobis: My peace I giue vnto you: my peace I leaue with you.Pacē meā doe vobis: My peace I give unto you: my peace I leave with you.
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This was the vsuall salutation of the Iewes Shenim vhenim: Pax vobis, Peace be vnto you.
This was the usual salutation of the Iewes Shenim vhenim: Pax vobis, Peace be unto you.
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This is one of those speciall blessings which all the Apostles in al their salutatiōs pray for.
This is one of those special blessings which all the Apostles in all their salutations pray for.
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Grace be with you and peace. Grace be with you and peace.
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Tale bonum, (saith Austen) est bonum pacis, vt in rebus creatis nil gratiosius soleat audiri, nil delectabilius concupisci, nil vtilius possideri. Tale bonum, (Says Austen) est bonum pacis, vt in rebus creatis nil gratiosius soleat audiri, nil delectabilius concupisci, nil Utilius possideri.
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Such & so great a good is ye good of peace, that among all the things created, nothing is heard of more acceptable, nothing desired with more delight, nothing possessed wt more profit.
Such & so great a good is the good of peace, that among all the things created, nothing is herd of more acceptable, nothing desired with more delight, nothing possessed with more profit.
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Which thing our Sauiour well considering, pronounceth the peace-makers blessed, for they shall bee called the children of God.
Which thing our Saviour well considering, pronounceth the peacemakers blessed, for they shall be called the children of God.
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Si Dei vocantur filij qui pacem faciunt, procul dubio, satanae sunt filij qui pacem confundunt: Si Dei vocantur filij qui pacem faciunt, procul dubio, Satan sunt filij qui pacem confundunt:
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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.
If they be called the children of God (Says Gregory) which make peace, doubtless they Are the children of the Devil which disturb and destroy peace.
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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;
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;
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the peace-makers blessed, and the children of the God of peace:
the peacemakers blessed, and the children of the God of peace:
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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 us have peace among our selves, and pray without ceasing for the Continuance of the peace of Ierusalem, the peace of Great Britain.
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Let them prosper (surely they shall prosper) that wish it, loue it, keepe it. Let them prosper (surely they shall prosper) that wish it, love it, keep it.
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By this we see in some sort, how great a blessing the Apostle wisheth in wishing peace. Peace be vnto you.
By this we see in Some sort, how great a blessing the Apostle wishes in wishing peace. Peace be unto you.
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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 third and last blessing which the Apostle Here Prayeth for, is Love: Love be unto you. Love is threefold, the First wherewith God loves us:
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the second wherwith we loue God: the third whetewith we loue one another. In the loue wherewith God loueth vs, three things are implied:
the second wherewith we love God: the third whetewith we love one Another. In the love wherewith God loves us, three things Are implied:
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aeterna beneuolentia, actualis beneficentia, paterna complacentia. aeterna Benevolence, actualis Beneficence, paterna Complacentia.
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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:
The First is Eternal good will, and the Eternal good purpose of God towards the elect to show mercy on them, do good unto them, save and Glorify them:
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God (saith the Apostle) hath saued and called vs, with an holy calling, not according to our workes,
God (Says the Apostle) hath saved and called us, with an holy calling, not according to our works,
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but according to his owne purpose and grace, which was giuen to vs through Iesus Christ before the world was.
but according to his own purpose and grace, which was given to us through Iesus christ before the world was.
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The second is actuall beneficence and this either temporary, sustentando, regendo, conseruando: by sustaining, ruling, preseruing vs:
The second is actual beneficence and this either temporary, sustentando, Regendo, conseruando: by sustaining, ruling, preserving us:
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or sempiternall, Gloriam dando, In giuing vs eternall glory.
or sempiternal, Gloriam Dando, In giving us Eternal glory.
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I haue sworne by my holinesse I will not faile Dauid my seruant, neither in life nor in death. I have sworn by my holiness I will not fail David my servant, neither in life nor in death.
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Magnum est loqui dominum, maius iurare: Magnum est loqui dominum, May Jurare:
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It is a great thing that the Lord vouchsafeth to speake, a greater that he sweareth.
It is a great thing that the Lord vouchsafeth to speak, a greater that he Sweareth.
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The third is fatherly approuing, liking, delighting in the elect;
The third is fatherly approving, liking, delighting in the elect;
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that as wee take pleasure in God to be our father, so doth God take pleasure in vs, to bee his children. Gaudebo de ipsis, benefaciendo ipsis:
that as we take pleasure in God to be our father, so does God take pleasure in us, to be his children. Gaudebo de Ipse, benefaciendo Ipse:
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I will delight in them to doe them good. This loue of God towards vs is gratuitall, vnmeasurable, immutable.
I will delight in them to do them good. This love of God towards us is gratuitall, unmeasurable, immutable.
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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.
Gratuitall and free, partly Because it flows only from his grace and Goodness, and partly Because he loves us, not for his good, but for our good.
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Vnmeasurable, for God so loued the world, that he gaue his only begotten Son to saue the world:
Unmeasurable, for God so loved the world, that he gave his only begotten Son to save the world:
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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.
greater love could not the father show then to send his Son out of his own bosom, greater love could not the Son show then to die for his enemies.
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Immutable and vnconstant, for whom hee loueth, he loueth to the end, NONLATINALPHABET: The gifts of God are without repentance;
Immutable and unconstant, for whom he loves, he loves to the end,: The Gifts of God Are without Repentance;
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as loue, grace, faith, vocation, Iustification, sanctification and the like. The second loue is that wherewith we loue God:
as love, grace, faith, vocation, Justification, sanctification and the like. The second love is that wherewith we love God:
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the cause of this loue is twofold, primary, secundary.
the cause of this love is twofold, primary, secondary.
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Primary is God himselfe, working in vs both the will and the deed, NONLATINALPHABET, euen of his owne good pleasure:
Primary is God himself, working in us both the will and the deed,, even of his own good pleasure:
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Causa diligendi Deum, Deus est; modus sine modo: The cause that we loue God is God himselfe, the measure without measure. Causa diligendi God, Deus est; modus sine modo: The cause that we love God is God himself, the measure without measure.
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Secondary causes of our loue towards God are foure.
Secondary Causes of our love towards God Are foure.
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the first is because God is in himselfe the fountaine of all goodnesse of all good things:
the First is Because God is in himself the fountain of all Goodness of all good things:
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summum & supremum bonum, the chiefest and the greatest good. Inuenito si potes aliquid pretiosius Deo, & dabitur tibi: summum & supremum bonum, the chiefest and the greatest good. Inuenito si potes Aliquid pretiosius God, & dabitur tibi:
fw-la cc fw-la fw-la, dt js-jn cc dt js j. np1 fw-mi fw-la j fw-la fw-la, cc fw-la fw-la:
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find out if thou canst any thing more excellent, goodly, glorious, pretious then God himselfe, and it shall be giuen vnto thee.
find out if thou Canst any thing more excellent, goodly, glorious, precious then God himself, and it shall be given unto thee.
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Pulchrum caelum, pulchra terra, sed pulchrior ille qui fecit illa: Pulchrum caelum, Beautiful terra, sed pulchrior Isle qui fecit illa:
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Goodly, glorious, beautifull is the heauen, so is the earth, but hee is much more goodly and glorious which made them both.
Goodly, glorious, beautiful is the heaven, so is the earth, but he is much more goodly and glorious which made them both.
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The second is because he loueth vs first. Inuenimus eum, sed non praeuenimus: We sought him, but hee first sought vs;
The second is Because he loves us First. Inuenimus Eum, sed non praeuenimus: We sought him, but he First sought us;
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we found him, but hee first found vs; we came vnto him, but hee first came vnto vs;
we found him, but he First found us; we Come unto him, but he First Come unto us;
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we loued him, but hee first loued vs. The third cause is because of the innumerable benefits which hee hath and daily doth powre out vpon vs, Communia, specialia, singularia:
we loved him, but he First loved us The third cause is Because of the innumerable benefits which he hath and daily does pour out upon us, Communia, Specialia, Singular:
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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.
Common to all creatures, special to men, singular and peculiar to good men. Totum Mundum dedit, he hath given us the Whole world to be used by all.
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Vnicum silium dedit, he hath giuen vs his onely Sonne to be beleeued in by all. a unique silium dedit, he hath given us his only Son to be believed in by all.
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Spiritum sanctum dedit, hee hath giuen vs his holy spirit to be receiued by all.Spiritum sanctum dedit, he hath given us his holy Spirit to be received by all.
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Quid maius, quid melius daret? What should hee giue greater or better? Howbeit we must not loue God, onely for temporall good things,Quid May, quid Better dart? What should he give greater or better? Howbeit we must not love God, only for temporal good things,
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for such loue is reprochfull and iniurious to God: The reason is; Propter quod vnum quodque amatur, illud ipsum magis amatur:
for such love is reproachful and injurious to God: The reason is; Propter quod One quodque amatur, illud ipsum magis amatur:
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If wee loue God for temporall things only, we loue them more then God. For, cessante beneficio, cessat amor:
If we love God for temporal things only, we love them more then God. For, Cessante Benefit, cessat amor:
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If God cease to be good to vs, wee will cease to loue him. Mali (saith Austen) vtuntur Deo, vt fruantur mundo:
If God cease to be good to us, we will cease to love him. Mali (Says Austen) vtuntur God, vt fruantur mundo:
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Boni vtuntur mundo vt fruantur Deo: The wicked and vngodly vse God, that they may enioy the world: Boni vtuntur mundo vt fruantur God: The wicked and ungodly use God, that they may enjoy the world:
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the good and godly vse the world, that they may enioy God.
the good and godly use the world, that they may enjoy God.
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The fourth cause why we loue God, is, because he hath promised and prepared for vs such good, great, glorious things;
The fourth cause why we love God, is, Because he hath promised and prepared for us such good, great, glorious things;
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euen such as neither eye hath seene, nor eare heard, nor the tongue of man able to expresse.
even such as neither eye hath seen, nor ear herd, nor the tongue of man able to express.
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Totus homo implebitur gaudio: The whole man shall bee filled with ioy, and for euer freed from iniquitie, necessity, calamity, mortality;Totus homo implebitur gaudio: The Whole man shall be filled with joy, and for ever freed from iniquity, necessity, calamity, mortality;
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enioying secure quietnesse, quiet ioyfulnesse, ioyfull blessednes, blessed euerlastingnesse, and euerlasting happinesse. Non de his quae condidit sed de seipso:
enjoying secure quietness, quiet joyfulness, joyful blessedness, blessed everlastingness, and everlasting happiness. Non de his Quae condidit sed de Seipso:
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Not of these things which God hath made, but of himselfe. Not of these things which God hath made, but of himself.
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The maner of our loue towards God is set downe by our Sauiour in the Gospell of S. Matthew: Thou shalt loue the Lord thy God with all thine heart, with all thy soule, andd with all thy mind.
The manner of our love towards God is Set down by our Saviour in the Gospel of S. Matthew: Thou shalt love the Lord thy God with all thine heart, with all thy soul, and with all thy mind.
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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.With all thine heart, that is fervently; with all thy soul, that is, wisely; with all thy mind, that is, constantly. Peter loved christ fervently.
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Though all men bee offended at thee, yet will I neuer bee offended: not wisely: Master pittie thy selfe: not constantly:Though all men be offended At thee, yet will I never be offended: not wisely: Master pity thy self: not constantly:
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Non noui hominem: I know not the man. But after Christ had looked backe vpon him hee loued Christ feruently, wisely, constantly:Non noui hominem: I know not the man. But After christ had looked back upon him he loved christ fervently, wisely, constantly:
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For the loue of his heart so inflamed his zeale, the knowledge of his soule so guided it,
For the love of his heart so inflamed his zeal, the knowledge of his soul so guided it,
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and the constancy of his mind so confirmed it, that without feare of the crosse hee was crucified for his Master Christ.
and the constancy of his mind so confirmed it, that without Fear of the cross he was Crucified for his Master christ.
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The third loue is that, wherewith we loue one another: Albeit I trust I may say as Paul wrote to the Thessalonians:
The third love is that, wherewith we love one Another: Albeit I trust I may say as Paul wrote to the Thessalonians:
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Concerning brotherly loue I need not speake vnto you, for ye your selues are already taught of God to loue one another. Concerning brotherly love I need not speak unto you, for you your selves Are already taught of God to love one Another.
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Yet the loue of Christ constraineth mee to entreat you that your loue one towards an other may encrease more and more.
Yet the love of christ constrains me to entreat you that your love one towards an other may increase more and more.
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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;
This love is commanded by our Saviour: Thou shalt love thy neighbour as thy self: not prescribing the quantity but the quality of our love;
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that as we loue our selues truly, sincerely, continually; so should wee loue our neighbours truely, sincerely, continually.
that as we love our selves truly, sincerely, continually; so should we love our neighbours truly, sincerely, continually.
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Not that we should loue all alike:
Not that we should love all alike:
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for as wee must doe good to all, but especially to them that are of the houshold of Faith;
for as we must do good to all, but especially to them that Are of the household of Faith;
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so must we loue all, but specially them that loue God. Meliori maior affectus, indigentiori, maior effectus tribuendus:
so must we love all, but specially them that love God. Meliori maior affectus, indigentiori, maior effectus tribuendus:
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To the better we must beare greater affection, to the poorer we must yeeld greater releefe: To the better we must bear greater affection, to the Poorer we must yield greater relief:
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Nor commanding vs to loue none more then our selues, for in some cases we are bound to loue another more then our selues:
Nor commanding us to love none more then our selves, for in Some cases we Are bound to love Another more then our selves:
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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.
as the Subject is bound to love his Sovereign more then himself, being an excellent Instrument of much good to the Church and Commonwealth.
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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.
So the Galatians loving Paul more then themselves, would have pulled out their eyes to have given them to Paul, Because he was the trumpet of God's glory and so worthy an Instrument of God's grace.
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This loue wherewith wee loue one another, our Sauiour commendeth to his Disciples as a sure badge, whereby they shall be distinguished from others,
This love wherewith we love one Another, our Saviour commends to his Disciples as a sure badge, whereby they shall be distinguished from Others,
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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:
and known to be his Disciples. By this shall men know that ye Are my Disciples, if you love one Another. To this Saint Peter exhorteth:
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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:Above all things have fervent love among your selves. To this S. John exhorteth: Let us not love in word and tongue, but in deed and in truth. To this Saint Paul exhorteth:
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Be yee followers of God, as deare children, and walke in loue. Be ye followers of God, as deer children, and walk in love.
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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:
And in the former Epistle to the Corinthians the 13. chapter, reckoning up diverse excellent Gifts, peremptorily avoucheth, that without love they Are all as nothing:
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where also setting downe the properties of loue amongst the rest, as not the least, saith that loue suffereth all things:
where also setting down the properties of love among the rest, as not the least, Says that love suffers all things:
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pro fratribus, enduring any cost, labour, trauell for their good; propter fratres, bearing all crosses, afflictions, persecutions for their sakes:Pro fratribus, enduring any cost, labour, travel for their good; propter Brothers, bearing all Crosses, afflictions, persecutions for their sakes:
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à fratribus, suffering wrongs, and putting vp iniuries at their hands. The reasons why we should loue one another are chiefly these:à fratribus, suffering wrongs, and putting up injuries At their hands. The Reasons why we should love one Another Are chiefly these:
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Because there is nothing more naturall, then that man should loue man. Man cannot liue alone without man. Homo homini Deus.
Because there is nothing more natural, then that man should love man. Man cannot live alone without man. Homo Homini Deus.
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Man is the most excellent creature of God vnder the heauens. God loueth all his creatures, especially man, most especially good men.
Man is the most excellent creature of God under the heavens. God loves all his creatures, especially man, most especially good men.
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God commandeth vs to loue one another: whose commandement not to obey, Nefas est, It is a wicked rebellious thing.
God commands us to love one Another: whose Commandment not to obey, Nefas est, It is a wicked rebellious thing.
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All godly men are members of the same mysticall body.
All godly men Are members of the same mystical body.
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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.
These have all one Lord, one Faith, one Hope, one Baptism, one Salvation, and shall have all one glory in heaven, essential, though not accidental.
np1 vhb d crd n1, crd n1, crd n1, crd n1, crd n1, cc vmb vhi d crd n1 p-acp n1, j, cs xx j.
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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:
He is then unworthy the name of a man which with Tymon hates man. He is unworthy the name of a Christian an which with Iulian persecuteth a Christian:
pns31 vbz av j dt n1 pp-f dt n1 r-crq p-acp np1 vvz n1. pns31 vbz j dt n1 pp-f dt njp dt r-crq p-acp np1 vvz dt njp:
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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:
What persuasion more effectual can I use, then that of the Apostle? What Exampl more excellent can you follow then that of our Saviour? Colossians the third chapter, the twelfth and thirteenth Verses: vt sancti, Elect, Dilecti:
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As the saints of God, elect of God, beloued of God;
As the Saints of God, elect of God, Beloved of God;
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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,
if you have any part in these graces, election, sanctification, and the love of God, Put on the bowels of mercy, kindness, humbleness of mind, meekness, long suffering, forbearing one Another,
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and forgiuing one another, euen as Christ freely and bountifully forgaue you, euen so doe yee. and forgiving one Another, even as christ freely and bountifully forgave you, even so do ye.
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Lastly, the Apostle wisheth an encrease of loue, Loue bee multiplyed vnto you.
Lastly, the Apostle wishes an increase of love, Love be multiplied unto you.
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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:
Because love is the fulfilling of the law, the badge of christ his Disciples, the bound of perfection, the bound of the Church, the bound of the commonwealth, the bound of all good societies:
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it ioyneth God vnto man, man vnto God, and man to man.
it Joineth God unto man, man unto God, and man to man.
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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:
It Envieth not, disdains not, seeks not her own, Thinketh not evil, but suffers long, suffers all things, Endureth all things, Covereth the multitude of Sins and offences:
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non expiando, non veniam promerendo, sed fraternè condonando; non vindicando, non diffamando: non expiando, non veniam promerendo, sed fraternè condonando; non vindicando, non diffamando:
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Not by purging or satisfying for sinnes, not by deseruing pardon, and binding God to forgiue sinnes,
Not by purging or satisfying for Sins, not by deserving pardon, and binding God to forgive Sins,
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but by brotherly forgiuing trespasses, not reuenging our selues, not defaming others. Per amorem Dei, amor proximi gignitur;
but by brotherly forgiving Trespasses, not revenging our selves, not defaming Others. Per amorem Dei, amor proximi gignitur;
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per amorem proximi, amor Dei nutritur. per amorem proximi, amor Dei nutritur.
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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.
By loving of God our love towards our neighbour is bred in us, by loving our neighbour, our love to-towards God is nourished in us Qui Proximum amare negligit, God diligere nescit.
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Hee that neglecteth to loue his neighbour, doth not yet know how to loue God:
He that neglecteth to love his neighbour, does not yet know how to love God:
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For, charitas est motus animi ad fruendum Deo propter ipsum, & se atque proximo propter Deum.
For, charitas est motus animi ad fruendum God propter ipsum, & se atque proximo propter God.
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I conclude with the blessed prayer of the blessed Apostle: Mercie, peace and loue bee vnto you:
I conclude with the blessed prayer of the blessed Apostle: Mercy, peace and love be unto you:
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Mercy from God the Father, the Father of mercies; Peace from God the Son the Prince of peace;
Mercy from God the Father, the Father of Mercies; Peace from God the Son the Prince of peace;
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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.
Love from God the holy Ghost, the love of the Father and the Son. Mercy the fountain of salvation, Peace the fruit of mercy, Love the fruit of peace.
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Mercy vnto you releasing your sinnes; Peace vnto you quieting your consciences; Loue vnto you, ioyning you vnto God, and one vnto another.
Mercy unto you releasing your Sins; Peace unto you quieting your Consciences; Love unto you, joining you unto God, and one unto Another.
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Now the very God of Mercy, Peace and Loue giue you mercy, peace and loue.
Now the very God of Mercy, Peace and Love give you mercy, peace and love.
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To whom bee ascribed all glory, honour, power, wisedome, might and maiesty, now and for euer more. Amen. FINIS.
To whom be ascribed all glory, honour, power, Wisdom, might and majesty, now and for ever more. Amen. FINIS.
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