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HEBR. chap. 12. vers. 14. Follow Peace with all men, and Holinesse, without which no man shall see the Lord.HEBREW. chap. 12. vers. 14. Follow Peace with all men, and Holiness, without which no man shall see the Lord.
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THese wordes commend vnto our Christian practise a double duty: the one of Peace towardes men;
THese words commend unto our Christian practise a double duty: the one of Peace towards men;
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and the other of Holinesse towards God. Wherein wee may obserue two things in generall. First, the combination and coniunction of these two;
and the other of Holiness towards God. Wherein we may observe two things in general. First, the combination and conjunction of these two;
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not peace alone, or holinesse alone; but peace and holinesse both together. Secondly, the order and disposition of them:
not peace alone, or holiness alone; but peace and holiness both together. Secondly, the order and disposition of them:
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First peace, then holinesse. First for the coniunction of them.
First peace, then holiness. First for the conjunction of them.
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Thus we often finde them in the Scripture, like Ionathan and Dauid in the fielde, meeting and kissing each other:
Thus we often find them in the Scripture, like Ionathan and David in the field, meeting and kissing each other:
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So Dauid himselfe speakes of them in that very phrase, Righteousnesse and peace haue met and kissed each other, Psal. 85.10.
So David himself speaks of them in that very phrase, Righteousness and peace have met and kissed each other, Psalm 85.10.
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And Saint Peter would haue them such inseparable companions to vs, that hee would not haue vs found without them:
And Saint Peter would have them such inseparable Sodales to us, that he would not have us found without them:
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Be carefull that yee may bee found of him in peace, without spot and blamelesse, 2. Pet. 3.14.Be careful that ye may be found of him in peace, without spot and blameless, 2. Pet. 3.14.
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Therefore, Quae Dens coniunxit, nemo separet: Those things which God hath ioyned together, let no man separate.
Therefore, Quae Dens coniunxit, nemo separet: Those things which God hath joined together, let no man separate.
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But as they are ioyned together in precept; so let vs ioyne them together in practise:
But as they Are joined together in precept; so let us join them together in practice:
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as we finde them tied together in the Text;
as we find them tied together in the Text;
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so let them bee knit together in our hearts, and meet and kisse each other in our liues:
so let them be knit together in our hearts, and meet and kiss each other in our lives:
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So following peace, that we doe not forsake holinesse, and so following holines, that wee doe not breake peace: As some who will neede bee great friends and fauourers of holines, but are vtter enemies to all peace: Or as others, who will seeme to be in great league and loue with peace, but are at defiance with all holinesse. For holinesse without peace will proue but factious singularity;
So following peace, that we do not forsake holiness, and so following holiness, that we do not break peace: As Some who will need be great Friends and favourers of holiness, but Are utter enemies to all peace: Or as Others, who will seem to be in great league and love with peace, but Are At defiance with all holiness. For holiness without peace will prove but factious singularity;
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and peace without holinesse, but prophane conspiracie.
and peace without holiness, but profane Conspiracy.
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Therefore follow peace and holines; not peace alone, or holines alone, but peace and holines both together. And in this order;
Therefore follow peace and holiness; not peace alone, or holiness alone, but peace and holiness both together. And in this order;
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first peace, then holines. So Christ himselfe seems to giue peace the precedency:
First peace, then holiness. So christ himself seems to give peace the precedency:
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If thou bring thy gift to the Altar, and there remembrest that thy brother hath ought against thee, leaue there thy gift before the Altar, If thou bring thy gift to the Altar, and there Rememberest that thy brother hath ought against thee, leave there thy gift before the Altar,
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and go thy way, first be reconciled to thy brother, and then come & offer thy gift, Mat. 5.24. Where he sends vs from his owne altar, and will not accept our oblation, till wee haue sought peace and reconciliation with our brother:and go thy Way, First be reconciled to thy brother, and then come & offer thy gift, Mathew 5.24. Where he sends us from his own altar, and will not accept our oblation, till we have sought peace and reconciliation with our brother:
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thereby preferring an act of peace before an act of piety;
thereby preferring an act of peace before an act of piety;
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and shewing, that euen the holiest of our actions are not acceptable to God, when our affections are not peaceable towards men.
and showing, that even the Holiest of our actions Are not acceptable to God, when our affections Are not peaceable towards men.
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Nil placitum sine pace Deo, non munus ad aram. There is nothing pleasing to God without peace, no not the gift vpon the Altar.Nil placitum sine pace God, non munus ad aram. There is nothing pleasing to God without peace, no not the gift upon the Altar.
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Againe 〈 ◊ 〉 goes before 〈 ◊ 〉, as that which prepares and makes way for it,
Again 〈 ◊ 〉 Goes before 〈 ◊ 〉, as that which prepares and makes Way for it,
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for, Pax opportuna pi•ta•. Peace giues a great aduantage and opportunity vnto holines.
for, Pax opportuna pi•ta•. Peace gives a great advantage and opportunity unto holiness.
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It is therefore the Apostles exhortation, that we should pray for kings and all that are in authority, that vnder them we may lead a quiet and peaceable life in all godlinesse and honesty, 1. Timoth. 2.2.
It is Therefore the Apostles exhortation, that we should pray for Kings and all that Are in Authority, that under them we may led a quiet and peaceable life in all godliness and honesty, 1. Timothy 2.2.
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Protection in peace, is a great meanes to prosper and promote religion and godlinesse. In signification whereof, happily it was, that the doores of the oracle,
Protection in peace, is a great means to prosper and promote Religion and godliness. In signification whereof, happily it was, that the doors of the oracle,
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or holy of holies were made of Oliue tree, 1. King. 6. which is the Embleme of peace, to teach vs, that by peace we haue an entrance into holinesse. As on the contrary, there cannot be a stronger barre,
or holy of holies were made of Olive tree, 1. King. 6. which is the Emblem of peace, to teach us, that by peace we have an Entrance into holiness. As on the contrary, there cannot be a Stronger bar,
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or a more fatall and forcible opposition to holinesse, then strife and contention;
or a more fatal and forcible opposition to holiness, then strife and contention;
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for such as are in the gall of bitternesse are vncapable of the spirit of holines, Act. 8.23.
for such as Are in the Gall of bitterness Are uncapable of the Spirit of holiness, Act. 8.23.
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Therefore as we must follow peace and holines, so in this order, first peace, then holinesse, as that which makes vs both capable of holines, and acceptable to God in our holines. And thus much in generall for the order and connexion of those two together, Peace and Holines.
Therefore as we must follow peace and holiness, so in this order, First peace, then holiness, as that which makes us both capable of holiness, and acceptable to God in our holiness. And thus much in general for the order and connexion of those two together, Peace and Holiness.
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In the words more particularly we may obserue two things, an Acte, and an Obiect, whereupon this acte is to bee excercised.
In the words more particularly we may observe two things, an Act, and an Object, whereupon this act is to be exercised.
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The acte vehement, to follow, pursue, and prosecute.
The act vehement, to follow, pursue, and prosecute.
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The obiect excellent, Peace and Holinesse. First Peace, and that with a latitude and extent, peace, and peace with all men, a generall and vniuersall peace. Secondly Holinesse, and that vnder a heauie conditio• or commination, no lesse then the losse of eternall saluation,
The Object excellent, Peace and Holiness. First Peace, and that with a latitude and extent, peace, and peace with all men, a general and universal peace. Secondly Holiness, and that under a heavy conditio• or commination, no less then the loss of Eternal salvation,
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as without which no man shall see the Lord. First for the acte.
as without which no man shall see the Lord. First for the act.
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NONLATINALPHABET is the word here vsed, which signifies not onely to follow, but to follow hard, with an earnest and eager pursuit:
is the word Here used, which signifies not only to follow, but to follow hard, with an earnest and eager pursuit:
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To runne after, So some translate it here, Currite post pacem & Sanctitatem, Runne after Peace and Holinesse: And 1. Cor. 14.1. Currite post charitatem, Runne after loue, with power and speed, euen as they that runne in a race.
To run After, So Some translate it Here, Run post pacem & Sanctitatem, Run After Peace and Holiness: And 1. Cor. 14.1. Run post charitatem, Run After love, with power and speed, even as they that run in a raze.
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So the word is vsed, Philip. 3.12. Not as if I had already attayned, but I follow, pursue, or runne after, that by all meanes I may attaine.
So the word is used, Philip. 3.12. Not as if I had already attained, but I follow, pursue, or run After, that by all means I may attain.
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And the 14 I presse, or follow hard toward the marke, which signifies an earnest, and vehement desire, and indeauour of attayning.
And the 14 I press, or follow hard towards the mark, which signifies an earnest, and vehement desire, and endeavour of attaining.
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And therefore some translate it more significantly, and with a stronger Emphasis, Persequimini Pacem & Sanctitatem, Persecute Peace and Holinesse, that is, follow and follow them home, pursue and prosecute them with all possible diligence and indeauour,
And Therefore Some translate it more significantly, and with a Stronger Emphasis, Persequimini Pacem & Sanctitatem, Persecute Peace and Holiness, that is, follow and follow them home, pursue and prosecute them with all possible diligence and endeavour,
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as those things which yee most desire to haue and enioy.
as those things which ye most desire to have and enjoy.
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First for the obiect of Peace. It is, or ought to be, the desire of all hearts;
First for the Object of Peace. It is, or ought to be, the desire of all hearts;
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all the earth calleth for it, and the very heauens cannot be without it:
all the earth calls for it, and the very heavens cannot be without it:
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Sidera pace vigent, consistunt terrea pace, Peace it is the glory of Heauen, and the ioy of the whole earth.Sidera pace vigent, consistunt terrea pace, Peace it is the glory of Heaven, and the joy of the Whole earth.
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Pax summa bonorum, Peace it is, as it were, the Breuiary and Abridgment of all that good is:Pax summa Bonorum, Peace it is, as it were, the Breviary and Abridgment of all that good is:
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Insomuch that the Iewes expresse all good, plenty, and prosperity by the name of Peace. At least, Pax optima rerum, Peace is the chiefest and the choicest good, the best of all earthly blessings, the blessing of blessings, a mother-blessing,
Insomuch that the Iewes express all good, plenty, and Prosperity by the name of Peace. At least, Pax optima rerum, Peace is the chiefest and the Choicest good, the best of all earthly blessings, the blessing of blessings, a mother-blessing,
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as I may say, as that which blesseth all other blessings, and without which they are no blessings.
as I may say, as that which Blesses all other blessings, and without which they Are no blessings.
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Tam bonum, vt sine ea nihil bonum, So good, that there is nothing good without it.Tam bonum, vt sine ea nihil bonum, So good, that there is nothing good without it.
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To which purpose the Iewes haue a saying, Cum non est Pax, nihil est, when there is not Peace, there is nothing;
To which purpose the Iewes have a saying, Cum non est Pax, nihil est, when there is not Peace, there is nothing;
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as if all were nothing, or nothing worth without Peace. So good, that the Prophet Dauid cannot tell how to expresse the goodnesse of it;
as if all were nothing, or nothing worth without Peace. So good, that the Prophet David cannot tell how to express the Goodness of it;
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So sweete, that he cannot tell how to expresse the sweetnesse of it; and therefore breakes out into a kind of admiration of it.
So sweet, that he cannot tell how to express the sweetness of it; and Therefore breaks out into a kind of admiration of it.
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Behold, how good, and how pleasant a thing it is, for brethren to liue together in Peace, Psal. 133.1.Behold, how good, and how pleasant a thing it is, for brothers to live together in Peace, Psalm 133.1.
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For profit, it is as the dew of Heauen, that makes all fatt and fruitfull where it falles:
For profit, it is as the due of Heaven, that makes all fat and fruitful where it falls:
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for so where Peace doeth but set her foote, her steppes drop fatnesse vpon the land:
for so where Peace doth but Set her foot, her steps drop fatness upon the land:
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And for pleasure, it is as the sweet oyntment powred vpon Aarons head, and running downe to the skirts of his clothing, filling and refreshing both Prince and people with the sweet comfort of it:
And for pleasure, it is as the sweet ointment poured upon Aaron's head, and running down to the skirts of his clothing, filling and refreshing both Prince and people with the sweet Comfort of it:
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In the sweet sauour whereof, how ought we to follow and runne after it? Yet such is the contentious disposition,
In the sweet savour whereof, how ought we to follow and run After it? Yet such is the contentious disposition,
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and quarrelling condition of our nature;
and quarreling condition of our nature;
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so apt and easie are we to fall out and quarrell vpon euery occasion, that the Apostle is here faine to take the peace of vs,
so apt and easy Are we to fallen out and quarrel upon every occasion, that the Apostle is Here feign to take the peace of us,
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and to bind vs to the good behauiour; saying, Follow peace with all men. Now Peace may be considered, either in respect of the Church, or of the State,
and to bind us to the good behaviour; saying, Follow peace with all men. Now Peace may be considered, either in respect of the Church, or of the State,
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or of priuate men one with an other; In all which respects, wee must euery one in his place Follow peace.
or of private men one with an other; In all which respects, we must every one in his place Follow peace.
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First, for the peace of the Church in matters of Faith and Religion. It is the Apostles rule, to follow after Faith and Loue, 1. Tim. 6.11. and Ephes. 4.15. To follow the trueth in loue, with peaceable and louing affections;
First, for the peace of the Church in matters of Faith and Religion. It is the Apostles Rule, to follow After Faith and Love, 1. Tim. 6.11. and Ephesians 4.15. To follow the truth in love, with peaceable and loving affections;
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not with fiery, fierce, and furious spirits, as the maner of many is, who thinke there is no Religion, but in contention;
not with fiery, fierce, and furious spirits, as the manner of many is, who think there is no Religion, but in contention;
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and that a man cannot loue the truth, vnlesse hee hate peace. But the Prophet speaketh with another spirit, Loue the truth and peace, Zach. 8.19.
and that a man cannot love the truth, unless he hate peace. But the Prophet speaks with Another Spirit, Love the truth and peace, Zach 8.19.
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And the Apostle entreateth vs, to forbeare one another in loue, indeauouring to keepe the vnitie of the spirit in the bond of Peace, that there may be one Body,
And the Apostle entreateth us, to forbear one Another in love, indeauouring to keep the unity of the Spirit in the bound of Peace, that there may be one Body,
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and one Spirit, and one Lord, and one Faith, and one Baptisme, and one God and Father of all, who is aboue all,
and one Spirit, and one Lord, and one Faith, and one Baptism, and one God and Father of all, who is above all,
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and through all, and in vs all. Ephes. 4.3. And 1. Cor. 1.10.and through all, and in us all. Ephesians 4.3. And 1. Cor. 1.10.
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Now I beseech you brethren, by the Name of our Lord Iesus Christ, that yee all speake the same thing, that there be no diuisions amongst you, Now I beseech you brothers, by the Name of our Lord Iesus christ, that ye all speak the same thing, that there be no divisions among you,
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but that yee be perfectly knit together in one minde, and in one iudgement. And againe, most passionately and pathetically;but that ye be perfectly knit together in one mind, and in one judgement. And again, most passionately and pathetically;
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If there be any consolation in Christ, if any comfort of loue, if any fellowship of the Spirit, If there be any consolation in christ, if any Comfort of love, if any fellowship of the Spirit,
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if any bowels and mercie, fulfill my ioy, that yee be like minded, hauing the same loue, being of one accorde and of one mind.
if any bowels and mercy, fulfil my joy, that ye be like minded, having the same love, being of one accord and of one mind.
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Let nothing be done through strife and contention, Phil. 2.1.Let nothing be done through strife and contention, Philip 2.1.
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But is it thus in the Church of Christ? Is there nothing done through strife and contention? yea rather, what is there,
But is it thus in the Church of christ? Is there nothing done through strife and contention? yea rather, what is there,
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but strife and contention in the Church? Witnesse the miserable distraction of the Christian world in point of Religion, wherein not onely the vnseamed coat of Christ is diuided,
but strife and contention in the Church? Witness the miserable distraction of the Christian world in point of Religion, wherein not only the unseamed coat of christ is divided,
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but his owne blessed Bodie is rent & torne into many pieces, as if it were no better then the body of that harlot which was chopt in pieces, flesh and bones,
but his own blessed Body is rend & torn into many Pieces, as if it were no better then the body of that harlot which was chopped in Pieces, Flesh and bones,
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and cast into all the quarters of Israel, Iudg. 19.29.
and cast into all the quarters of Israel, Judges 19.29.
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For so, there is nothing but Fraction and Faction, Schisme and Separation in the Church of Christ, which is his bodie:
For so, there is nothing but Fraction and Faction, Schism and Separation in the Church of christ, which is his body:
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Church against Church, Altar against Altar, Priest against Priest, Religion against Religion, Christian against Christian;
Church against Church, Altar against Altar, Priest against Priest, Religion against Religion, Christian against Christian;
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Nay, if I may so say, Christ against Christ, and God against God, while Christ is set vp against Christ,
Nay, if I may so say, christ against christ, and God against God, while christ is Set up against christ,
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and God himselfe opposed vnder the colour of diuine authoritie. And that in such bitternesse of Spirit;
and God himself opposed under the colour of divine Authority. And that in such bitterness of Spirit;
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that one is become a Curse and Execration to another, blowing the trumpet of Sheba in defiance one of another,
that one is become a Curse and Execration to Another, blowing the trumpet of Sheba in defiance one of Another,
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and saying, they haue no part in God, nor in the Inheritance of his Sonne Iesus Christ:
and saying, they have no part in God, nor in the Inheritance of his Son Iesus christ:
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Euery man to his tents O Israel. So that euen Religion it selfe is in a maner lost in the quarrels and questions of Religion;
Every man to his tents Oh Israel. So that even Religion it self is in a manner lost in the quarrels and questions of Religion;
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It faring with Religion, as it did with her in Plutarch, who hauing many Suiters,
It faring with Religion, as it did with her in Plutarch, who having many Suitors,
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when euery one could not haue her to himselfe, they puld ' her in pieces, that so none might haue her.
when every one could not have her to himself, they pulled ' her in Pieces, that so none might have her.
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For so men in Religion, Malunt nullam habere, quam non suam, they had rather there should be no Religion,
For so men in Religion, Malunt Nullam habere, quam non suam, they had rather there should be no Religion,
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then that their owne should not take place. And so distraction in Religion is the destruction of Religion:
then that their own should not take place. And so distraction in Religion is the destruction of Religion:
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for while euery one sayeth, I am of Paul, I am of Apollo, I am of Cephas, I am of Caluin, I am of Luther, I am of Arminius, I am of Francis, I am of Dominicke, I am of IESVS, Nemo fere Christi est, there is none almost of Christ.
for while every one Saith, I am of Paul, I am of Apollo, I am of Cephas, I am of Calvin, I am of Luther, I am of Arminius, I am of Francis, I am of Dominick, I am of JESUS, Nemo fere Christ est, there is none almost of christ.
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Thus Religion is turned into faction, and conscience of Religion lost in the controuersies of Religion:
Thus Religion is turned into faction, and conscience of Religion lost in the controversies of Religion:
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For who is there, that had not rather seeme learned in the controuersies of Religion, then conscionable in the practise of Religion;
For who is there, that had not rather seem learned in the controversies of Religion, then conscionable in the practice of Religion;
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and that sets not more, by a subtile head, then a sanctified heart? in a word, that had not rather disputare quam viuere, dispute well, then liue well.
and that sets not more, by a subtle head, then a sanctified heart? in a word, that had not rather disputare quam viuere, dispute well, then live well.
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For the redresse whereof, and for the setling of future peace in the Church, it were to be wished,
For the redress whereof, and for the settling of future peace in the Church, it were to be wished,
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though it be not to be hoped, that the pen and the presse might be lesse set on worke, that there might not be so many bookes of controuersies written as there are.
though it be not to be hoped, that the pen and the press might be less Set on work, that there might not be so many books of controversies written as there Are.
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For while men thus wrangle and write, and print one against another, there can be no peace in the Church:
For while men thus wrangle and write, and print one against Another, there can be no peace in the Church:
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And I thinke I may safely say, that it were better for the Church, to want some trueth,
And I think I may safely say, that it were better for the Church, to want Some truth,
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then to haue no peace. And I doubt not, but a man may bee saued, though he neuer reade, or study controuersies.
then to have no peace. And I doubt not, but a man may be saved, though he never read, or study controversies.
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It is sayd of Themistocles, that being requested to play vpon an instrument, he made answer, that he could not fiddle;
It is said of Themistocles, that being requested to play upon an Instrument, he made answer, that he could not fiddle;
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and being againe asked what hee could doe, answered, that he could make a great City of a little one.
and being again asked what he could do, answered, that he could make a great city of a little one.
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So sayth Saint Augustine, epist. 56. If thou beest questioned in points of subtilitie, perplexitie,
So say Saint Augustine, Epistle. 56. If thou Best questioned in points of subtility, perplexity,
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and controuersie, answer that thou knowest not what to answer, that thy learning lies not that way.
and controversy, answer that thou Knowest not what to answer, that thy learning lies not that Way.
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And if thou beest further vrged, & asked what thou know'st, & wherin thy learning lies;
And if thou Best further urged, & asked what thou Knowest, & wherein thy learning lies;
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Responde, nosse te quomodo etiam sine istis, homo esse possit beatus; Answere, that thou hast learned to know, how a man may be saued without these.Respond, nosse te quomodo etiam sine istis, homo esse possit beatus; Answer, that thou hast learned to know, how a man may be saved without these.
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And it was the iudgement of Sisinnius a learned man, hauing speech with the Emperour Theodosius, touching the pacification of matters in religion;
And it was the judgement of Sisinnius a learned man, having speech with the Emperor Theodosius, touching the pacification of matters in Religion;
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that a speciall meanes to make all quiet, was to forbid all dialecticall disputations, as whereby the rent of Schisme is euer made greater, but neuer lesse;
that a special means to make all quiet, was to forbid all dialectical disputations, as whereby the rend of Schism is ever made greater, but never less;
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and the fire of contention more kindled, and increased, but the heat thereof nothing quenched, or abated.
and the fire of contention more kindled, and increased, but the heat thereof nothing quenched, or abated.
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Disputations and disceptations of controuersies, for the most part, being vndertaken magis animo malignitatis, quam studio veritatis;
Disputations and disceptations of controversies, for the most part, being undertaken magis animo malignitatis, quam study veritatis;
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rather for contention, then for truthes sake; rather in an eagernesse of spirit, to vent their owne passions, and vpholde a side,
rather for contention, then for truths sake; rather in an eagerness of Spirit, to vent their own passion, and uphold a side,
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then in any true zeale of the spirit, to iustifie and vphold the trueth.
then in any true zeal of the Spirit, to justify and uphold the truth.
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Quibus potior est victoria, quam veritas, who had rather haue the victory themselues, then the trueth should.Quibus potior est victoria, quam veritas, who had rather have the victory themselves, then the truth should.
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Such being the loue of men to themselues, vt nemo patiatur se vinci, licet sciat vera esse quae audit, that no man will suffer himselfe to bee ouercome,
Such being the love of men to themselves, vt nemo patiatur se Vinci, licet sciat vera esse Quae audit, that no man will suffer himself to be overcome,
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though he know it to be true that is said against him.
though he know it to be true that is said against him.
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Nec veritati, nec paci cedere norûnt, as Saint Augustine saith of the Rogatians, They will yeeld neither to trueth nor peace.Nec Veritati, nec paci Cedere norûnt, as Saint Augustine Says of the Rogatians, They will yield neither to truth nor peace.
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And, Inanis omnis disputatio sine cedendi voluntate: where there is no mind of yeelding, there is no end of disputing:
And, Inanis omnis disputatio sine cedendi voluntate: where there is no mind of yielding, there is no end of disputing:
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but that end, which the Apostle speakes of, enuie, strife, raylings, and gallings one of another, 1. Timoth. 6.4.
but that end, which the Apostle speaks of, envy, strife, railings, and gallings one of Another, 1. Timothy 6.4.
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And therefore the 2. Tim. 2.14.
And Therefore the 2. Tim. 2.14.
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hee chargeth Timothie to charge his hearers, and that deepely, before our Lord Iesus Christ, that they contend not in words which is to no profit,
he charges Timothy to charge his hearers, and that deeply, before our Lord Iesus christ, that they contend not in words which is to no profit,
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but to the subuerting of the hearers. As whereby the whole are many times wounded, and the weake seldome or neuer strengthened.but to the subverting of the hearers. As whereby the Whole Are many times wounded, and the weak seldom or never strengthened.
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And if we must not contend in words, much lesse in writing and printing.
And if we must not contend in words, much less in writing and printing.
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The tongue (sayth Saint Iames) is able to set the whole world on fire, if once it bee kindled with the coale of contention.The tongue (say Saint James) is able to Set the Whole world on fire, if once it be kindled with the coal of contention.
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What then is like to bee the flame, when as if the tongue could not make it burne fast enough, they put paper to it,
What then is like to be the flame, when as if the tongue could not make it burn fast enough, they put paper to it,
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and set and send foorth books set on fire from hell, to cast the coales abroad,
and Set and send forth books Set on fire from hell, to cast the coals abroad,
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and to carry the flames where the tongue cannot reach? Books fraught full of nothing but pestilent and bitter malice,
and to carry the flames where the tongue cannot reach? Books fraught full of nothing but pestilent and bitter malice,
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and the most shameles, desperate vntruths, that the Deuill the father of lies can helpe them to deuise.
and the most shameless, desperate untruths, that the devil the father of lies can help them to devise.
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As if they were not written in defence, but in defiance of the truth, and of all peace and loue, modesty,
As if they were not written in defence, but in defiance of the truth, and of all peace and love, modesty,
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and honesty, religion, God, and all that good is. And in which they spare not, to spit their poyson in the face of Princes.
and honesty, Religion, God, and all that good is. And in which they spare not, to spit their poison in the face of Princes.
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Of all which, if there were a fire made, as was of the bookes of curious Artes, Acts 19. we might truely say of it,
Of all which, if there were a fire made, as was of the books of curious Arts, Acts 19. we might truly say of it,
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as Agesilaus said of the Vsurers Billes and Bonds, when he saw them all of a light fire, that he neuer saw a brighter,
as Agesilaus said of the Usurers Bills and Bonds, when he saw them all of a Light fire, that he never saw a Brighter,
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or a better fire in his life.
or a better fire in his life.
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The flame whereof perhaps might expiate some part of their offence, which otherwise will one day helpe to increase their flame;
The flame whereof perhaps might expiate Some part of their offence, which otherwise will one day help to increase their flame;
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when they shall wish with him, that they had neuer had so much learning, as to know how to write a letter, hauing done more harme to the Church of God by their writing,
when they shall wish with him, that they had never had so much learning, as to know how to write a Letter, having done more harm to the Church of God by their writing,
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then euer they were able to doe good by all their learning. Not that I think it not lawfull to write in matters of controuersie;
then ever they were able to do good by all their learning. Not that I think it not lawful to write in matters of controversy;
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for it is not only lawfull, but expedient and necessary in some cases, that Truth should bee iustified of her children;
for it is not only lawful, but expedient and necessary in Some cases, that Truth should be justified of her children;
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so it bee done in Season, with learning, grauity, moderation, and iudgement.
so it be done in Season, with learning, gravity, moderation, and judgement.
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But I hold it neither necessary, nor fit, for euery man in defence, or pretence of the trueth, to answer euery dog that barkes with barking againe.
But I hold it neither necessary, nor fit, for every man in defence, or pretence of the truth, to answer every dog that barks with barking again.
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And it is but the distempered passion of some, to thinke the truth betrayd, except they write and fight for it.
And it is but the distempered passion of Some, to think the truth betrayed, except they write and fight for it.
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For he that enters vpon the publike defence and maintenance of any cause, without necessity compelling,
For he that enters upon the public defence and maintenance of any cause, without necessity compelling,
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or authoritie calling him thereunto, is either contentious, or in danger to be contentious. But I say no more in this point.
or Authority calling him thereunto, is either contentious, or in danger to be contentious. But I say no more in this point.
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If any man list to bee contentious, wee haue no such custome, neither the Church of God, 1. Cor. 11.6.If any man list to be contentious, we have no such custom, neither the Church of God, 1. Cor. 11.6.
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For the Churches custome hath beene, and euer ought to bee this;
For the Churches custom hath been, and ever ought to be this;
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to fly contention, and by all meanes to follow peace. And if no other meanes bee left vs,
to fly contention, and by all means to follow peace. And if not other means be left us,
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yet by our prayers, lifting vp our eyes, and hands, and hearts vnto the God of peace, and bowing our knees vnto the Father of our Lord Iesus Christ, that he would settle peace in his Church, that therein wee may all of vs ioyne hearts,
yet by our Prayers, lifting up our eyes, and hands, and hearts unto the God of peace, and bowing our knees unto the Father of our Lord Iesus christ, that he would settle peace in his Church, that therein we may all of us join hearts,
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and hands, in the true knowledge, and worship, and seruice of God, and of his Sonne Iesus Christ.
and hands, in the true knowledge, and worship, and service of God, and of his Son Iesus christ.
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And forasmuch as the Peace of the Church depends much vpon the Peace of the State, we must also follow that.
And forasmuch as the Peace of the Church depends much upon the Peace of the State, we must also follow that.
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Which Peace of State, may be considered, either in respect of a State in it selfe,
Which Peace of State, may be considered, either in respect of a State in it self,
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or in respect of one State with another. For Peace of, or with States abroad; the care thereof belongs properly to Princes, and publique persons;
or in respect of one State with Another. For Peace of, or with States abroad; the care thereof belongs properly to Princes, and public Persons;
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such as haue in their hands the Soueraigne power of peace and of warre.
such as have in their hands the Sovereign power of peace and of war.
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And how that hath beene followed by him that professeth himselfe, no lesse a maker of peace, then a defender of the Faith, the world can witnesse.
And how that hath been followed by him that Professes himself, no less a maker of peace, then a defender of the Faith, the world can witness.
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For which his blessed, and christian care of the Common peace, whatsoeuer the successe be, blessing and abundance of blessing shall bee vpon his Royall head.
For which his blessed, and christian care of the Common peace, whatsoever the success be, blessing and abundance of blessing shall be upon his Royal head.
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For if the mouth of Christ hath pronounced them blessed that make, or but endeauour to make peace betweene man and man, betweene one man and another;
For if the Mouth of christ hath pronounced them blessed that make, or but endeavour to make peace between man and man, between one man and Another;
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blessed, and thrice blessed, and euer blessed, shall hee bee, that makes, or seekes to make peace betweene Kings and Kings, betweene Nation and Nation,
blessed, and thrice blessed, and ever blessed, shall he be, that makes, or seeks to make peace between Kings and Kings, between nation and nation,
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& betweene Princes and their people;
& between Princes and their people;
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blessed shall hee be of God, and blessed of man, blessed in this life, and blessed in the life to come.
blessed shall he be of God, and blessed of man, blessed in this life, and blessed in the life to come.
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And for the Councellours of peace; Ioy shall bee vnto them, Prou. 12.20. And the blessing of Dauid vpon Abigall shall bee vpon their heads:
And for the Counsellors of peace; Joy shall be unto them, Prou. 12.20. And the blessing of David upon Abigail shall be upon their Heads:
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Blessed bee their Counsels, and blessed bee they of the Lord, that keepe Kings from shedding of blood, 1. Samuel 25. But for vs that are but priuate persons, our part is onely to pray for the peace of States, that God would giue vnto all nations vnity Peace and concord. Blessed be their Counsels, and blessed be they of the Lord, that keep Kings from shedding of blood, 1. Samuel 25. But for us that Are but private Persons, our part is only to pray for the peace of States, that God would give unto all Nations unity Peace and concord.
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And neuer was there more need of this prayer, then in this fearefull combustion, and confusion of the Christian world, wherein there is nothing but warres, and rumors of warres;
And never was there more need of this prayer, then in this fearful combustion, and confusion of the Christian world, wherein there is nothing but wars, and rumours of wars;
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nation against nation, and kingdome against kingdome, as if those last times were come vpon vs, spoken of by our Sauiour, Matthew 24. The Kings of the earth are risen vp,
Nation against Nation, and Kingdom against Kingdom, as if those last times were come upon us, spoken of by our Saviour, Matthew 24. The Kings of the earth Are risen up,
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and the Princes take counsell, and are assembled together against the Lord, and against his Christ, Psal. 2.2.and the Princes take counsel, and Are assembled together against the Lord, and against his christ, Psalm 2.2.
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Therefore pacem spiremus, & suspiremus coram Domino, let vs breath out prayers, and sighes for peace before the Lord;
Therefore pacem spiremus, & suspiremus coram Domino, let us breath out Prayers, and sighs for peace before the Lord;
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that it would please him, who hath the hearts of Kings in his hand, as the riuers of water, to turne them whithersoeuer he will, so to gouerne the gouernours,
that it would please him, who hath the hearts of Kings in his hand, as the Rivers of water, to turn them whithersoever he will, so to govern the Governors,
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and so to rule the rulers of the world, that their hearts may be enclined vnto peace, and that they may thinke the thoughts of peace and rest vnto his Church and people.
and so to Rule the Rulers of the world, that their hearts may be inclined unto peace, and that they may think the thoughts of peace and rest unto his Church and people.
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Yea, so ought we to bee affected vnto Peace, that euen then when the weapons of warre are in our hands, peace should bee in our hearts,
Yea, so ought we to be affected unto Peace, that even then when the weapons of war Are in our hands, peace should be in our hearts,
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and prayers for peace in our mouthes.
and Prayers for peace in our mouths.
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And that our prayers may speed the better, and be the more effectuall with God for peace, let vs ioyne with them the practice of repentance, and good life:
And that our Prayers may speed the better, and be the more effectual with God for peace, let us join with them the practice of Repentance, and good life:
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let vs first make our peace with God, that wee may the better preuaile with him for peace with men.
let us First make our peace with God, that we may the better prevail with him for peace with men.
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For the worke of righteousnesse is peace, euen quietnes and assurance for euer, Esay 32.17.For the work of righteousness is peace, even quietness and assurance for ever, Isaiah 32.17.
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And where a mans wayes please the Lord, hee maketh his enemies to bee at peace with him, Prou. 16.7.
And where a men ways please the Lord, he makes his enemies to be At peace with him, Prou. 16.7.
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As for the peace of our owne State;
As for the peace of our own State;
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whether in respect of peace abroad, or peace at home, this exhortation, to follow peace, may seeme needles vnto vs;
whither in respect of peace abroad, or peace At home, this exhortation, to follow peace, may seem needles unto us;
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peace hath so long followed, and doth yet hold and embrace vs in her armes, the terrours of the sword are not vpon vs,peace hath so long followed, and does yet hold and embrace us in her arms, the terrors of the sword Are not upon us,
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but we dwell in the tabernacles of peace, and sit in safetie euery man vnder his vine, and vnder his figtree;
but we dwell in the Tabernacles of peace, and fit in safety every man under his vine, and under his Fig tree;
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wee build and plant, and sowe and reape, and buy, and sell, and lie downe,
we built and plant, and sow and reap, and buy, and fell, and lie down,
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and rise vp, and liue, and die, and goe to our graues in peace, and there is none to make vs afraid.
and rise up, and live, and die, and go to our graves in peace, and there is none to make us afraid.
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Blessed be the God of peace for it, and happy we if wee knew the blessing of it:
Blessed be the God of peace for it, and happy we if we knew the blessing of it:
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but we haue so long fed vpon the sweet plenty of peace, that many haue taken a surfett,
but we have so long fed upon the sweet plenty of peace, that many have taken a surfett,
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and grow weary of it, (as the Israelites did of Manna ) wishing for war,
and grow weary of it, (as the Israelites did of Manna) wishing for war,
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and complayning that their soules are withered, and dryed vp with this long Peace. But did the heat of war beat vpon our heads,
and complaining that their Souls Are withered, and dried up with this long Peace. But did the heat of war beatrice upon our Heads,
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as it doeth vpon other nations, wee would make more account of the sweete shade of Peace, vnder which wee now sit,
as it doth upon other Nations, we would make more account of the sweet shade of Peace, under which we now fit,
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as Ionas did of the shadow of his goard, when the Sunne beat vpon his head.
as Ionas did of the shadow of his Guard, when the Sun beatrice upon his head.
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For peace is one of those good things, whereof wee know not the worth, till we feele the want.
For peace is one of those good things, whereof we know not the worth, till we feel the want.
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Therfore though we haue peace, yet let vs follow peace, follow it with our prayers, and with our thankes:
Therefore though we have peace, yet let us follow peace, follow it with our Prayers, and with our thanks:
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with our thankes to God, for that blessed peace, which we haue so long inioyed, and for our peacefull King, vnder whose gracious gouernment wee haue so long enioyed it,
with our thanks to God, for that blessed peace, which we have so long enjoyed, and for our peaceful King, under whose gracious government we have so long enjoyed it,
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and so many good things with it.
and so many good things with it.
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And likewise with our prayers to God, for the happy continuance both of it and him;
And likewise with our Prayers to God, for the happy Continuance both of it and him;
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that peace, and abundance of peace may dwell in our land, and bee continued with vs foreuer,
that peace, and abundance of peace may dwell in our land, and be continued with us forever,
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as long as the Moone endureth.
as long as the Moon Endureth.
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For the better keeping and continuing whereof, Solomon giues vs this rule, not to meddle with them that are seditious, or, that are giuen vnto change, Prou. 24.21.
For the better keeping and Continuing whereof, Solomon gives us this Rule, not to meddle with them that Are seditious, or, that Are given unto change, Prou. 24.21.
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For desire of change and alteration, it is the mother, and mouer, and maker of much sedition;
For desire of change and alteration, it is the mother, and mover, and maker of much sedition;
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and they that are troubled with this itch of Innouation, they cannot but be rubbing vpon Maiestie it selfe,
and they that Are troubled with this itch of Innovation, they cannot but be rubbing upon Majesty it self,
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and could be content to turne Monarchy into Anarchy, or into any thing, so they might be doing.
and could be content to turn Monarchy into Anarchy, or into any thing, so they might be doing.
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And some such turbulent Tribunes there are in euery State, who out of their glorious, vaine glorious humour of popularity, would be counted Angels,
And Some such turbulent Tribunes there Are in every State, who out of their glorious, vain glorious humour of popularity, would be counted Angels,
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though it bee but for stirring and troubling of the waters.
though it be but for stirring and troubling of the waters.
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Yea not onely the desire, but the very feare of alteration, and toleration, may some time prooue seditious,
Yea not only the desire, but the very Fear of alteration, and toleration, may Some time prove seditious,
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when busie men will be busying themselues, and buzzing into others, a feare of that, whereof there is no feare.
when busy men will be busying themselves, and buzzing into Others, a Fear of that, whereof there is no Fear.
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Which priuie murmurings, and mutterings what are they, but the spirit of sedition, speaking low out of the ground,
Which privy murmurings, and mutterings what Are they, but the Spirit of sedition, speaking low out of the ground,
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and whispering out of the dust? as the Prophet speaketh, Esa. 29.4. and would speake out, if it durst:
and whispering out of the dust? as the Prophet speaks, Isaiah 29.4. and would speak out, if it durst:
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But into their Councels let not our soules come, if wee will be the true followers of Peace.
But into their Counsels let not our Souls come, if we will be the true followers of Peace.
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Lastly, we must follow Peace among our selues, one with another: Of which the Apostle saith.
Lastly, we must follow Peace among our selves, one with Another: Of which the Apostle Says.
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Be at peace among your selues, 1. Thes. 5.13. And our Sauiour, Haue peace one with another, Mar. 9.50.Be At peace among your selves, 1. Thebes 5.13. And our Saviour, Have peace one with Another, Mar. 9.50.
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And surely a blessed thing it is for men, to liue in loue and peace one with another:
And surely a blessed thing it is for men, to live in love and peace one with Another:
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For where Peace is, God is;
For where Peace is, God is;
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Be of one minde, liue in peace, and the God of peace shall be with you. 2. Cor. 13.11.Be of one mind, live in peace, and the God of peace shall be with you. 2. Cor. 13.11.
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And where God is, there all good is. As on the contrary, where Peace is not, God is not;
And where God is, there all good is. As on the contrary, where Peace is not, God is not;
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but the deuill, and all maner of euill.
but the Devil, and all manner of evil.
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So saith Saint Iames: Where enuying and strife is, there is confusion and euery euill worke, Iam. 3.16.
So Says Saint James: Where envying and strife is, there is confusion and every evil work, Iam. 3.16.
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Therefore let vs follow peace, as it is in the Text, and those things, that make for peace, Rom. 14.19.
Therefore let us follow peace, as it is in the Text, and those things, that make for peace, Rom. 14.19.
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Of which Saint Augustine giues this rule, Inimicitias vitare cautissimè, ferre aequissimè, finire citissimè, To auoide strife and enmitie as carefully as we can, to beare it as quietly as we can,
Of which Saint Augustine gives this Rule, Inimicitias vitare cautissimè, Far aequissimè, finire citissimè, To avoid strife and enmity as carefully as we can, to bear it as quietly as we can,
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and to end it as quickly as we can.
and to end it as quickly as we can.
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For the effecting whereof, aboue all things, let vs follow after loue, as it is, 1. Cor. 14.1. bearing and forbearing one another in loue, Ephes. 4.2. which Caluin calles fomentum Pacis, the fomentation of Peace, as whereby Peace is especially kept and preserued amongst men.
For the effecting whereof, above all things, let us follow After love, as it is, 1. Cor. 14.1. bearing and forbearing one Another in love, Ephesians 4.2. which Calvin calls Fomentum Pacis, the fomentation of Peace, as whereby Peace is especially kept and preserved among men.
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For loue enuyeth not, it boasteth not it selfe;
For love enuyeth not, it boasts not it self;
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it is not puffed vp, it disdaineth not, it seeketh not her owne things, it is not prouoked to anger, it thinketh not euill, it suffereth all things, it endureth all things, 1 Cor 13. And where these things are, there cannot but be Peace: But especially, let vs labour for this fruit and effect of loue in vs;it is not puffed up, it disdains not, it seeks not her own things, it is not provoked to anger, it Thinketh not evil, it suffers all things, it Endureth all things, 1 Cor 13. And where these things Are, there cannot but be Peace: But especially, let us labour for this fruit and Effect of love in us;
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Nor to seeke our own things, For this one possessiue, (meum) is that which breakes peace,
Nor to seek our own things, For this one possessive, (meum) is that which breaks peace,
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and makes strife and stirre in euery place; and sets all the world together by the eares.
and makes strife and stir in every place; and sets all the world together by the ears.
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Therefore let vs put on equall and yeelding affections, not standing too stiffely vpon the strict rigour of our right;
Therefore let us put on equal and yielding affections, not standing too stiffly upon the strict rigour of our right;
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but sometime, for peace sake, part with some part of our right, and in all matters, to yeeld as farre,
but sometime, for peace sake, part with Some part of our right, and in all matters, to yield as Far,
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as in all reason and equitie we may:
as in all reason and equity we may:
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For Summum ius, summa discordia, (saith Luther ) Extremitie it is the cause of much enmitie.
For Summum Just, summa Discordia, (Says Luther) Extremity it is the cause of much enmity.
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And therefore, when there was like to be strife betweene Abraham and Lot, about the feeding of their cattle;
And Therefore, when there was like to be strife between Abraham and Lot, about the feeding of their cattle;
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Abraham was content to purchase his peace, with the price of his right;Abraham was content to purchase his peace, with the price of his right;
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giuing him free choyce, to feed where hee would, when as the whole land belonged vnto himselfe.
giving him free choice, to feed where he would, when as the Whole land belonged unto himself.
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O si iuuenem aliquem iuristam in consilium adhibuisset, saith Luther vpon that place, O if hee had asked counsell of some yong Lawyer, he would neuer haue aduised him to such a peaceable course as this, To part with any part of his right, for peace sake;Oh si iuuenem aliquem iuristam in consilium adhibuisset, Says Luther upon that place, Oh if he had asked counsel of Some young Lawyer, he would never have advised him to such a peaceable course as this, To part with any part of his right, for peace sake;
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but to haue stood punctually vpon his right and title, vsque ad apicem iuris, euen to the least title of the Law:
but to have stood punctually upon his right and title, vsque ad apicem iuris, even to the least title of the Law:
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But if wee will be the children of Peace, let vs rather follow the practise of our Father Abraham, then the aduise of those counsellers of contention, that perswade vs to nothing but Law and right.
But if we will be the children of Peace, let us rather follow the practice of our Father Abraham, then the advise of those Counsellers of contention, that persuade us to nothing but Law and right.
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Yea, if we will follow Peace aright, wee must not stay till Peace come to vs, accepting a peaceable hand when it is offered:
Yea, if we will follow Peace aright, we must not stay till Peace come to us, accepting a peaceable hand when it is offered:
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But we must yeeld so farre from the pride of our hearts, and the strength of our stomacke,
But we must yield so Far from the pride of our hearts, and the strength of our stomach,
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as to be Primi in Pace, first in the Peace; we must seeke it, and sue for it,
as to be Primi in Pace, First in the Peace; we must seek it, and sue for it,
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and follow after it, when it seemes to turne the backe vpon vs, and to flie from vs;
and follow After it, when it seems to turn the back upon us, and to fly from us;
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for so the word signifies, to follow that which flies from vs. Therefore saith the Prophet Dauid, Seeke peace and pursue it, Psal. 34.13.
for so the word signifies, to follow that which flies from us Therefore Says the Prophet David, Seek peace and pursue it, Psalm 34.13.
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So saith our Sauiour, Goe, and be reconciled to thy brother, Matth. 5.24. Stay not till hee come to thee;
So Says our Saviour, Go, and be reconciled to thy brother, Matthew 5.24. Stay not till he come to thee;
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but goe thou to him with an Oliue branch of Peace in thy mouth, and speake Peace vnto him, saying, Is it Peace my brother? is thine heart right towards me,
but go thou to him with an Olive branch of Peace in thy Mouth, and speak Peace unto him, saying, Is it Peace my brother? is thine heart right towards me,
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as mine is towards thee? If so, let there be Peace, I pray thee, betweene thee and mee.
as mine is towards thee? If so, let there be Peace, I pray thee, between thee and me.
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Thus Abraham, though hee were the elder, and the vncle, and euery way the better man, and had the better cause;
Thus Abraham, though he were the elder, and the uncle, and every Way the better man, and had the better cause;
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yet did he first seeke Peace with his nephew Lot, saying, Let there be no strife, I pray thee, betweene mee and thee;
yet did he First seek Peace with his nephew Lot, saying, Let there be no strife, I pray thee, between me and thee;
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for wee are brethren, Gen. 13.for we Are brothers, Gen. 13.
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And as we must thus follow all peace, so also with all men: Follow peace with all men, which is the extent and latitude of it.
And as we must thus follow all peace, so also with all men: Follow peace with all men, which is the extent and latitude of it.
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And a large latitude it is:
And a large latitude it is:
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so saith Occumenius, Multa est huius dicti latitudo, Its a wide word and carries a great breadth with it:
so Says Oecumenius, Multa est Huius dicti latitudo, Its a wide word and carries a great breadth with it:
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yet the Apostle elsewhere, giues it the same extent, Liue peaceably with all men, Rom. 12.18. where the Syriacke translation hath it, Cum omni filio hominis, with euery sonne of man:
yet the Apostle elsewhere, gives it the same extent, Live peaceably with all men, Rom. 12.18. where the Syriacke Translation hath it, Cum omni filio hominis, with every son of man:
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Not only with our friends, and such as loue vs, but also with our enemies, and such as hate vs:
Not only with our Friends, and such as love us, but also with our enemies, and such as hate us:
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not onely with the good, but also with the wicked; but not in their wickednesse, Pax cum viris, bellum cum vicijs, peace with the men, but not with their manners;
not only with the good, but also with the wicked; but not in their wickedness, Pax cum Viris, bellum cum vicijs, peace with the men, but not with their manners;
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with their persons, but not with their conditions. We must haue peace with all the world, but the Diuell, and sinne.
with their Persons, but not with their conditions. We must have peace with all the world, but the devil, and sin.
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And therefore whereas it is sayd, Follow peace with them that call on the Lord out of a pure heart, 2. Tim. 2.22. The meaning thereof is not, that wee must haue peace only with them, but especially with them:
And Therefore whereas it is said, Follow peace with them that call on the Lord out of a pure heart, 2. Tim. 2.22. The meaning thereof is not, that we must have peace only with them, but especially with them:
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so that they much mistake the Text, and the truth, that out of a surly singularity, will haue peace with none,
so that they much mistake the Text, and the truth, that out of a surly singularity, will have peace with none,
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but the pure, and the pure in their sence:
but the pure, and the pure in their sense:
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as for others, that are not of the same pure straine with them, they will not so much as interchangeably vse the dueties of common humanitie, nec monstrare vias, eadem nisi sacra colenti:
as for Others, that Are not of the same pure strain with them, they will not so much as interchangeably use the duties of Common humanity, nec monstrare Ways, Same nisi sacra colenti:
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nor scarce shewe a man the way, that goes not the same way with them.
nor scarce show a man the Way, that Goes not the same Way with them.
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And as Optatus sayth of the Donatists, Docentur multi, ne aue dicant cuiquam nostrum, Many are so taught, that they thinke it a sinne to say, God speed, to one of vs. Nay, there are who thinke it, not only no sinne,
And as Optatus say of the Donatists, Docentur multi, ne ave Speak cuiquam nostrum, Many Are so taught, that they think it a sin to say, God speed, to one of us Nay, there Are who think it, not only no sin,
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but a matter meritorious, to hate, persecute, curse, kill, and exercise all manner of cruelty, not onely vpon the bodies of the liuing,
but a matter meritorious, to hate, persecute, curse, kill, and exercise all manner of cruelty, not only upon the bodies of the living,
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but also vpon the very vrnes and ashes of the dead, if they but differ from them in some point of Catholike Religion, as they call it:
but also upon the very urns and Ashes of the dead, if they but differ from them in Some point of Catholic Religion, as they call it:
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and when they haue done, thinke they haue done God good seruice therein.
and when they have done, think they have done God good service therein.
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And to this purpose, there hath been a Trumpet blown, Classicum belli sacri, so he cals it, the Trumpet of the holy warre, wherein hee incites and stirres vp the Emperour,
And to this purpose, there hath been a Trumpet blown, Classicum Belli sacri, so he calls it, the Trumpet of the holy war, wherein he incites and stirs up the Emperor,
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and all Catholike Princes, to take armes, and make warre vpon the Protestants ( heretiques he calles them) in all places;
and all Catholic Princes, to take arms, and make war upon the Protestants (Heretics he calls them) in all places;
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to fill all with fire and sword, and battell, and blood, and vtterly to destroy and root them out of the earth, that the name of a Protestant may neuer more be heard of in the world.
to fill all with fire and sword, and battle, and blood, and utterly to destroy and root them out of the earth, that the name of a Protestant may never more be herd of in the world.
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Yea, hee dares threaten them with the feare and commination of some fearefull and heauy iudgement, to fall vpon them, if they do it not.
Yea, he dares threaten them with the Fear and commination of Some fearful and heavy judgement, to fallen upon them, if they do it not.
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Tantum Relligio potis est suadere malorum, So powerfull in perswasion is Conscience misgrounded and misguided in Religion.Tantum Relligio potis est suadere malorum, So powerful in persuasion is Conscience misgrounded and misguided in Religion.
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But the Apostles exhortation is large and generall, extending vnto all, Follow peace with all men.
But the Apostles exhortation is large and general, extending unto all, Follow peace with all men.
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Which extention doeth yet admit of a double restriction and limitation, according to that of the Apostle, If it be possible, and as much as in you lieth, haue peace with all men, Rom. 12.18. We must vse all means, to haue peace with all men;
Which extension doth yet admit of a double restriction and limitation, according to that of the Apostle, If it be possible, and as much as in you lies, have peace with all men, Rom. 12.18. We must use all means, to have peace with all men;
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in Religion, so farre as may stand with the trueth of God, and of a good conscience;
in Religion, so Far as may stand with the truth of God, and of a good conscience;
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in State, so farre, as with honour and safety wee may;
in State, so Far, as with honour and safety we may;
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and in priuate one with another, so farr• as on our parts with any conuenient possibility we can.
and in private one with Another, so farr• as on our parts with any convenient possibility we can.
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For some such contentious and vnquiet spirits there are, that wee can haue no peace with them:
For Some such contentious and unquiet spirits there Are, that we can have no peace with them:
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Not only contentious, but louers of contention, 1. Cor. 11.16. Such as hate peace, who when wee speake to them of peace, are altogether for warre, Psal. 120.6. With these, there is no peace to bee had.
Not only contentious, but lovers of contention, 1. Cor. 11.16. Such as hate peace, who when we speak to them of peace, Are altogether for war, Psalm 120.6. With these, there is no peace to be had.
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And therefore in this case, it is enough for vs, to seeke peace with them, to speake peace to them,
And Therefore in this case, it is enough for us, to seek peace with them, to speak peace to them,
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and to bee peaceablie affected towards them;
and to be peaceably affected towards them;
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and if they will not haue peace with vs, our peace shall returne into our bosomes:
and if they will not have peace with us, our peace shall return into our bosoms:
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that is, wee shall haue the comfort of it in our selues, and the reward of it with God,
that is, we shall have the Comfort of it in our selves, and the reward of it with God,
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though wee haue not the fruit and effect of it with men. Therfore let vs Follow peace with all men.
though we have not the fruit and Effect of it with men. Therefore let us Follow peace with all men.
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And neuer may any strife bee heard of amongst vs, but who shall hate strife most,
And never may any strife be herd of among us, but who shall hate strife most,
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& who shal follow peace with swiftest paces. And thus following peace with men, we shall haue peace with God;
& who shall follow peace with swiftest paces. And thus following peace with men, we shall have peace with God;
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euen with the God of peace, who will bee with vs for euer in peace:
even with the God of peace, who will be with us for ever in peace:
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So that we shall liue in peace, and die in peace, and raigne with him in peace euerlasting: a peace vnspeakable and glorious;
So that we shall live in peace, and die in peace, and Reign with him in peace everlasting: a peace unspeakable and glorious;
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a peace that passeth all vnderstanding, which the God of peace will giue vnto all them, that truely follow peace. a peace that passes all understanding, which the God of peace will give unto all them, that truly follow peace.
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And not Peace onely, but Holinesse also, Follow peace and holines, sayth the Apostle:
And not Peace only, but Holiness also, Follow peace and holiness, say the Apostle:
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For there may be peace without holines, nay, against holines, as Herode and Pilate were made friends,
For there may be peace without holiness, nay, against holiness, as Herod and Pilate were made Friends,
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and agreed together to put Christ to death. Est & Daemonum legio concors, there is an vnholy league amongst the Diuels.
and agreed together to put christ to death. Est & Daemonum Legion Concourse, there is an unholy league among the Devils.
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But our peace, it must be ioyned with holines: it must bee a holy peace. For as we are called vnto peace, 1. Cor. 7.15. so we are called vnto holines, 1. Thess. 4.7.
But our peace, it must be joined with holiness: it must be a holy peace. For as we Are called unto peace, 1. Cor. 7.15. so we Are called unto holiness, 1. Thess 4.7.
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Therefore let vs follow our calling, which is an holy calling, 2. Tim. 1.9. Holines, it is Gods owne Image and likenesse in vs;
Therefore let us follow our calling, which is an holy calling, 2. Tim. 1.9. Holiness, it is God's own Image and likeness in us;
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a very beame, as it were, of the diuine light shining in vs; therefore called by Saint Peter, the diuine nature 2. Pet. 1.4.
a very beam, as it were, of the divine Light shining in us; Therefore called by Saint Peter, the divine nature 2. Pet. 1.4.
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Because therein wee resemble God, as in a speciall parte, or property of his diuine nature.
Because therein we resemble God, as in a special part, or property of his divine nature.
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It is the Character of Christ, the Print of the Spirit, the signe of a Saint,
It is the Character of christ, the Print of the Spirit, the Signen of a Saint,
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and the glory of men and Angels: and without which there is no glory.
and the glory of men and Angels: and without which there is no glory.
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For let a man haue all the glory of the world, and haue not holines, aut nihil est, aut nihil prodest, It is all nothing, or nothing worth. Therefore follow holinesse.
For let a man have all the glory of the world, and have not holiness, Or nihil est, Or nihil profits, It is all nothing, or nothing worth. Therefore follow holiness.
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But how must wee follow it? In the kindes of it, in the parts of it, in the degrees of it,
But how must we follow it? In the Kinds of it, in the parts of it, in the Degrees of it,
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and in the meanes of it. First, in the kinds of it; which we may conceaue to be two, the one imputed, and the other imparted.
and in the means of it. First, in the Kinds of it; which we may conceive to be two, the one imputed, and the other imparted.
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Our imputed holines, is the holines of Christ, truely and properly inherent in him;
Our imputed holiness, is the holiness of christ, truly and properly inherent in him;
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but so imputed vnto vs of God, through Faith in him, that we are thereby accepted,
but so imputed unto us of God, through Faith in him, that we Are thereby accepted,
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and reputed as holy in the sight of God, as if it vvere inherently in vs. But besides this holines imputed to vs, there is another holines imparted to vs:
and reputed as holy in the sighed of God, as if it were inherently in us But beside this holiness imputed to us, there is Another holiness imparted to us:
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which is either Habituall, or Actuall;
which is either Habitual, or Actual;
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wrought in vs, or wrought by vs. Habituall holines imparted to vs, is a diuine spirituall qualitie wrought in vs, by the Spirit of God, whereby we are renewed in the Spirit of our mindes, and indued with all such sanctifying and sauing graces,
wrought in us, or wrought by us Habitual holiness imparted to us, is a divine spiritual quality wrought in us, by the Spirit of God, whereby we Are renewed in the Spirit of our minds, and endued with all such sanctifying and Saving graces,
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as are proper to the Saints.
as Are proper to the Saints.
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Now howsoeuer wee must follow Holines, in both these kindes, labouring to be found in Christ, not hauing our owne holines;
Now howsoever we must follow Holiness, in both these Kinds, labouring to be found in christ, not having our own holiness;
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but that which is through the Faith of Christ, as the Apostle speaketh, Phil. 3.9.but that which is through the Faith of christ, as the Apostle speaks, Philip 3.9.
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As also that holinesse, which is wrought in vs, by the gracious working of the holy Ghost,
As also that holiness, which is wrought in us, by the gracious working of the holy Ghost,
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and is therefore called the Sanctification of the Spirit, 1. Pet. 1.2. Praying with the Prophet Dauid, Creat in me a cleane heart, O God, and renew a right Spirit within me, Psal. 51.10.
and is Therefore called the Sanctification of the Spirit, 1. Pet. 1.2. Praying with the Prophet David, Create in me a clean heart, Oh God, and renew a right Spirit within me, Psalm 51.10.
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Yet the holinesse properly here meant, I take to bee that actuall holinesse, which is to bee wrought by vs,
Yet the holiness properly Here meant, I take to be that actual holiness, which is to be wrought by us,
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when by the power of grace giuen vnto vs of God, we sanctifie our selues, (as Saint Iohn saith) 1. Iohn 3.3.
when by the power of grace given unto us of God, we sanctify our selves, (as Saint John Says) 1. John 3.3.
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And this holinesse is likewise two folde; either inward in heart, in the thoughts and affections of the heart;
And this holiness is likewise two fold; either inward in heart, in the thoughts and affections of the heart;
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or outward in the actions and operations of our liues. Saint Paul expresseth them, by being holy in body and in Spirit, 1. Cor. 7.34. By cleansing our selues from the filthines of the flesh and spirit, 2. Cor. 7.1. Saint Iames, by the cleansing of our hands, and the purging of our hearts, Iames 4.8.
or outward in the actions and operations of our lives. Saint Paul Expresses them, by being holy in body and in Spirit, 1. Cor. 7.34. By cleansing our selves from the filthiness of the Flesh and Spirit, 2. Cor. 7.1. Saint James, by the cleansing of our hands, and the purging of our hearts, James 4.8.
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For it is not enough, to carrie a faire shew of holines, in the open parts and passages of our life,
For it is not enough, to carry a fair show of holiness, in the open parts and passages of our life,
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and to haue our secret, and vnseene parts full of all filthines:
and to have our secret, and unseen parts full of all filthiness:
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Nor yet, to haue a good heart to God, as some speake, and a lewd life to the world, as some suppose they may;
Nor yet, to have a good heart to God, as Some speak, and a lewd life to the world, as Some suppose they may;
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And that intus sirectè, non laborandum, if all be well within, they need care for no more;
And that intus sirectè, non Laborandum, if all be well within, they need care for no more;
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and so they weare Holinesse next their skin, it matters not much what profane stuffe their liues be made of.
and so they wear Holiness next their skin, it matters not much what profane stuff their lives be made of.
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But we must be like the Kings daughter, who as she was all glorious within; so her cloathing also was of wrought gold, Psal. 45.13.
But we must be like the Kings daughter, who as she was all glorious within; so her clothing also was of wrought gold, Psalm 45.13.
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And like the Arke of God, which was ouerlaide with pure golde, both within and without, Exod. 37.2. hauing a good conscience, as the ouerlaying of gold within;
And like the Ark of God, which was overlaid with pure gold, both within and without, Exod 37.2. having a good conscience, as the overlaying of gold within;
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and a good conuersation, as the ouerlaying of gold without: Prouiding for honest things not only before God, but also before men, 2. Cor. 8.21.
and a good Conversation, as the overlaying of gold without: Providing for honest things not only before God, but also before men, 2. Cor. 8.21.
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Secondly, wee must Follow holines in the parts of it, which are two. The one priuatiue, in reforming that which is euill:
Secondly, we must Follow holiness in the parts of it, which Are two. The one privative, in reforming that which is evil:
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the other positiue, in performing that which is good. The Prophet Zacharie expresseth them, by putting off the filthie garments of sin from vs;
the other positive, in performing that which is good. The Prophet Zacharias Expresses them, by putting off the filthy garments of since from us;
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and by putting on change of new raiment, Zach. 3.4.and by putting on change of new raiment, Zach 3.4.
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Euen that raiment of fine linnen, pure and shining, which is the righteousnes of the Saints, Reuel. 19 8. The Apostle Paul expresseth them, in the like phrase of putting off, concerning our former vaine conuersation, the old man which is corrupt through deceaueable lusts,
Eve that raiment of fine linen, pure and shining, which is the righteousness of the Saints, Revel. 19 8. The Apostle Paul Expresses them, in the like phrase of putting off, Concerning our former vain Conversation, the old man which is corrupt through deceaueable Lustiest,
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and putting on the new man, which is created after God in righteousnes and true holines, Ephes. 4.22. As wee must cast away the workes of darkenes, so wee must put on the armour of light, Rom. 13.12. As we must deny vngodlines, and worldly lusts:
and putting on the new man, which is created After God in righteousness and true holiness, Ephesians 4.22. As we must cast away the works of darkness, so we must put on the armour of Light, Rom. 13.12. As we must deny ungodliness, and worldly Lustiest:
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So wee must liue soberly, and righteously, and godly in this present world, Tit. 2.11.So we must live soberly, and righteously, and godly in this present world, Tit. 2.11.
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For it is not enough vnto true holines, to depart from euill; but we must also doe good, Psal. 34.14.
For it is not enough unto true holiness, to depart from evil; but we must also do good, Psalm 34.14.
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And for the extent of our holinesse in both these;
And for the extent of our holiness in both these;
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we must not onely cleanse our selues from some, but from all filthinesse; and that both of the Flesh and Spirit;
we must not only cleanse our selves from Some, but from all filthiness; and that both of the Flesh and Spirit;
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and grow vp, not onely into some, but into all holines, 2. Cor. 7.1, being holy in all manner of conuersation, 1 Pet. 1.15.
and grow up, not only into Some, but into all holiness, 2. Cor. 7.1, being holy in all manner of Conversation, 1 Pet. 1.15.
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It was the saying of one, and it is the conceit of many, alijs in rebus pietatem colas, sanctitatem serues, God bee mercifull to mee in this,
It was the saying of one, and it is the conceit of many, Alijs in rebus pietatem colas, sanctitatem serues, God be merciful to me in this,
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or that sinne, and in other things I will be holy, yea marry will I.
or that sin, and in other things I will be holy, yea marry will I.
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But sanctification admitts of no such dispensation, he that makes not some conscience of all sinne, makes no true conscience of any;
But sanctification admits of no such Dispensation, he that makes not Some conscience of all sin, makes no true conscience of any;
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and hee that is not in some measure sanctified in euery part, is truely sanctified in no part.
and he that is not in Some measure sanctified in every part, is truly sanctified in no part.
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For Holinesse it is as a leuen leuening the whole lumpe, & spreading the sanctifying power thereof through euery part and passage both of heart and life.
For Holiness it is as a Leven leavening the Whole lump, & spreading the sanctifying power thereof through every part and passage both of heart and life.
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And therefore the Apostle praying for the sanctification of the Thessalonians prayes that God would Sanctifie them throughout, that their whole spirits,
And Therefore the Apostle praying for the sanctification of the Thessalonians prays that God would Sanctify them throughout, that their Whole spirits,
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and soules, and bodies, may bee kept blamelesse vnto the comming of our Lord Iesus Christ, 1. Thes. 5.23.and Souls, and bodies, may be kept blameless unto the coming of our Lord Iesus christ, 1. Thebes 5.23.
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Thirdly, wee must follow holines, in the degrees of it, not contenting our selues with an huc vsque, thus farre will I goe in holinesse and no farther;
Thirdly, we must follow holiness, in the Degrees of it, not contenting our selves with an huc vsque, thus Far will I go in holiness and no farther;
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saying with the monke in Saint Bernard, Nec peior fieri volo, nec melior cupio, I will bee no worse,
saying with the monk in Saint Bernard, Nec peior fieri volo, nec melior Cupio, I will be no Worse,
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and I care not to be better. For wee no sooner cease to bee better, but we beginne to bee worse:
and I care not to be better. For we no sooner cease to be better, but we begin to be Worse:
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nay, we were neuer truely good, if we desire and endeauour not to bee better.
nay, we were never truly good, if we desire and endeavour not to be better.
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Let vs therefore follow holines, with an vlterius, yet further, still increasing with the increasing of God,
Let us Therefore follow holiness, with an vlterius, yet further, still increasing with the increasing of God,
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and endeauouring to a further measure and degree of holines; according to that of Saint Iohn, He that is righteous, let him be more righteous,
and endeavouring to a further measure and degree of holiness; according to that of Saint John, He that is righteous, let him be more righteous,
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and hee that is holy, let him bee more holy, Reuel. 22.11.and he that is holy, let him be more holy, Revel. 22.11.
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And Saint Paul is vehement in this point of progresse and proceeding, in the way of holines, We beseech you, brethren,
And Saint Paul is vehement in this point of progress and proceeding, in the Way of holiness, We beseech you, brothers,
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and exhort you by the Lord Iesus, that as you haue receaued, how you ought to walke,
and exhort you by the Lord Iesus, that as you have received, how you ought to walk,
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and to please God, so ye would abound more and more, 1. Thess. 4.1. And certainely, Suauissima est vita, sentire se indies fieri meliorem; and to please God, so you would abound more and more, 1. Thess 4.1. And Certainly, Suauissima est vita, sentire se indies fieri meliorem;
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It is a most sweet comfort to a mans life, to finde and feele in himselfe, the powerfull experience of a daily growing and going on in an holy and sanctified course of life.
It is a most sweet Comfort to a men life, to find and feel in himself, the powerful experience of a daily growing and going on in an holy and sanctified course of life.
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For this, it is a true testimony to his soule, that his holines is true and sincere;
For this, it is a true testimony to his soul, that his holiness is true and sincere;
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euen as the Scale of God vpon it, that it is from God.
even as the Scale of God upon it, that it is from God.
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Fourthly, wee must follow holines in all the holy meanes of it, whereof I will name onely two,
Fourthly, we must follow holiness in all the holy means of it, whereof I will name only two,
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and but name them, the Word, and Prayer. For of men it may be said,
and but name them, the Word, and Prayer. For of men it may be said,
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as Saint Paul saith of the creatures for meat, that they are sanctified by the Word and Prayer, 1. Tim. 4.
as Saint Paul Says of the creatures for meat, that they Are sanctified by the Word and Prayer, 1. Tim. 4.
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First for the Word, it is the ordinary outward meanes which God hath sanctified, to sanctifie vs. Father, sanctifie them with thy trueth, thy Word is the trueth, saith our Sauiour, Ioh. 17.17. And Ioh. 15.3. Now are you cleane through the Word, which I haue spoken to you.
First for the Word, it is the ordinary outward means which God hath sanctified, to sanctify us Father, sanctify them with thy truth, thy Word is the truth, Says our Saviour, John 17.17. And John 15.3. Now Are you clean through the Word, which I have spoken to you.
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In which respect, the Word of God is called, a pure Word, Prou. 30.5. Psal. 19.8.
In which respect, the Word of God is called, a pure Word, Prou. 30.5. Psalm 19.8.
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pure, not onely formaliter, because it is pure in it selfe, and contrary to all corruption of life,pure, not only formaliter, Because it is pure in it self, and contrary to all corruption of life,
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but also effectiue, because it hath this power and efficacie, to make vs pure and holy.
but also effective, Because it hath this power and efficacy, to make us pure and holy.
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Secondly, as the Word is the meanes from God, to worke holines in vs, So Prayer is the meanes from vs, to obtaine holinesse from God.
Secondly, as the Word is the means from God, to work holiness in us, So Prayer is the means from us, to obtain holiness from God.
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A powerfull meanes, so powerfull, that the very power of Sanctification is with it: For by it is the Spirit of sanctification and holinesse giuen vnto vs:
A powerful means, so powerful, that the very power of Sanctification is with it: For by it is the Spirit of sanctification and holiness given unto us:
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So saith our Sauiour, How much more shall your heauenly Father giue the holy Spirit to them that aske it, Luke 11.13.
So Says our Saviour, How much more shall your heavenly Father give the holy Spirit to them that ask it, Lycia 11.13.
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And to this purpose wee shall obserue in the Scripture, that the holy Ghost did then especially come vpon men,
And to this purpose we shall observe in the Scripture, that the holy Ghost did then especially come upon men,
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when they were at their prayers, Actes 2.1. and 4.31.
when they were At their Prayers, Acts 2.1. and 4.31.
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As supplication is the meanes of sanctification, so the time of supplication is the time of Sanctification.
As supplication is the means of sanctification, so the time of supplication is the time of Sanctification.
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And therefore if we would be holy, and liue well;
And Therefore if we would be holy, and live well;
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let vs bee deuout, and pray well, for hee that prayes well, can neuer liue ill.
let us be devout, and pray well, for he that prays well, can never live ill.
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Thus must wee follow holinesse, indeauouring by all meanes, to separate our selues from euery knowne sinne,
Thus must we follow holiness, indeauouring by all means, to separate our selves from every known sin,
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and to sanctifie our selues in all holy obedience vnto God, by a hearty desire,
and to sanctify our selves in all holy Obedience unto God, by a hearty desire,
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and a holy endeauour to frame both our hearts and liues in all things according to his holy will and pleasure:
and a holy endeavour to frame both our hearts and lives in all things according to his holy will and pleasure:
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So that though there fall out many intercurrent infirmities in the course of our liues;
So that though there fallen out many intercurrent infirmities in the course of our lives;
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yet, it may still be the generall bent, the constant and full purpose of our hearts,
yet, it may still be the general bent, the constant and full purpose of our hearts,
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and the entire desire and endeuour of our soules, in nothing willingly to sinne against God,
and the entire desire and endeavour of our Souls, in nothing willingly to sin against God,
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but in all things to please him, and to approoue our selues vnto him. An exhortation, if euer, and for any, for vs, and for these times most necessary:
but in all things to please him, and to approve our selves unto him. an exhortation, if ever, and for any, for us, and for these times most necessary:
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Wherein prophanenesse hath set her foot vpon the necke of holines, and the whole world lies drowned in a deluge of vnsanctified liuing:
Wherein profaneness hath Set her foot upon the neck of holiness, and the Whole world lies drowned in a deluge of unsanctified living:
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as if men had made this Law amongst themselues, and sworne to obserue it in their practice, Let no man amongst vs be holy.
as if men had made this Law among themselves, and sworn to observe it in their practice, Let no man among us be holy.
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Insomuch that he that departeth from euill is counted mad, as the Prophet speaketh, Es. 59.15.
Insomuch that he that departeth from evil is counted mad, as the Prophet speaks, Es. 59.15.
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And it seemeth a strange thing vnto them, that others runne not with them, into the same excesse of riot, And it seems a strange thing unto them, that Others run not with them, into the same excess of riot,
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and therefore speake they euill of them, 1. Pet. 4.4.and Therefore speak they evil of them, 1. Pet. 4.4.
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So that if we but tell them of a holy and sanctified life, they are ready to tell vs, that this is no age for Saints;
So that if we but tell them of a holy and sanctified life, they Are ready to tell us, that this is no age for Saints;
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that they will not be so holy, as to goe to heauen before their bones bee colde;
that they will not be so holy, as to go to heaven before their bones be cold;
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that sanctity is but a sullen quality, that makes a man vnfit for any good company.
that sanctity is but a sullen quality, that makes a man unfit for any good company.
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Thus doe they scoffe at sanctification and holines, the meanes of their saluation and happinesse; and make themselues merry with their owne damnation.
Thus do they scoff At sanctification and holiness, the means of their salvation and happiness; and make themselves merry with their own damnation.
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But we must tell them againe, that he that will not bee a Saint, a mortified Saint on earth, shall neuer be a Saint, a glorified Saint in heauen.
But we must tell them again, that he that will not be a Saint, a mortified Saint on earth, shall never be a Saint, a glorified Saint in heaven.
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And he that will not be so sullen, as to bee holy, for feare of loosing the comfort of good company (as they call it,) shall neuer be so happy,
And he that will not be so sullen, as to be holy, for Fear of losing the Comfort of good company (as they call it,) shall never be so happy,
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as to enioy the blessed comfort and company of God and his holy Angels. For without holinesse no man shall see the Lord.
as to enjoy the blessed Comfort and company of God and his holy Angels. For without holiness no man shall see the Lord.
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In which blessed vision of God consisteth all our happines.
In which blessed vision of God Consisteth all our happiness.
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For so the summe and substance of that blessed saluation, which we all expect and looke for in the heauens, is expressed in Scripture, by the seeing of God with open face, 2. Cor. 3. By the seeing of him face to face, 1. Cor. 13. By the seeing of him as he is, 1. Iohn. 3. So the Schoolemen say, that visio Dei est tota merces, The seeing of God is the plenary reward promised to the Saints.
For so the sum and substance of that blessed salvation, which we all expect and look for in the heavens, is expressed in Scripture, by the seeing of God with open face, 2. Cor. 3. By the seeing of him face to face, 1. Cor. 13. By the seeing of him as he is, 1. John. 3. So the Schoolmen say, that visio Dei est tota merces, The seeing of God is the plenary reward promised to the Saints.
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The glory of blessed spirits, their euerlasting pleasure, fulnesse of blisse, perfect beatitude, and totall glorification.
The glory of blessed spirits, their everlasting pleasure, fullness of bliss, perfect beatitude, and total glorification.
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So Christ himselfe maketh all the blessednes of our saluation, to consist in this, that wee shall see God: Blessed are the pure in heart,
So christ himself makes all the blessedness of our salvation, to consist in this, that we shall see God: Blessed Are the pure in heart,
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for they shall see God, Matth. 5.8.for they shall see God, Matthew 5.8.
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Now thus to see God, it is fully to enioy God, and in him all the good things of God, who himselfe shall bee all in all vnto vs,
Now thus to see God, it is Fully to enjoy God, and in him all the good things of God, who himself shall be all in all unto us,
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euen the vniuersall felicity of all his Saints:
even the universal felicity of all his Saints:
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as in whom wee shall haue in an eminent sort, whatsoeuer may moue admiration, cause delectation, and giue contentation;
as in whom we shall have in an eminent sort, whatsoever may move admiration, cause delectation, and give contentation;
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euen an vniuersall collection of all blessings, comforts, and contentments:
even an universal collection of all blessings, comforts, and contentment's:
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So that though wee be but men, yet seeing God, and being with God, wee shall liue as it were the life of God, in fulnesse of ioy and pleasures for euermore.
So that though we be but men, yet seeing God, and being with God, we shall live as it were the life of God, in fullness of joy and pleasures for evermore.
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Which blessed estate of saluation and happinesse, can neuer bee attained vnto, but by the meanes of sanctification and holinesse: God hath chosen vs vnto saluation, sayth the Apostle,
Which blessed estate of salvation and happiness, can never be attained unto, but by the means of sanctification and holiness: God hath chosen us unto salvation, say the Apostle,
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but through the sanctification of the Spirit, 2. Thessal. 2.13.
but through the sanctification of the Spirit, 2. Thessal. 2.13.
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Holinesse, it is as the Perspectiue, through which wee must see God. No man can come to saluation,Holiness, it is as the Perspective, through which we must see God. No man can come to salvation,
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as the end, but by sanctification as the meanes. No sanctification in this life, no saluation in the life to come.
as the end, but by sanctification as the means. No sanctification in this life, no salvation in the life to come.
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No holinesse heere, no happinesse heereafter.
No holiness Here, no happiness hereafter.
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It is as possible, to see the Sunne without eyes, as to see God and be saued without holinesse. The kingdome of God is an vndefiled kingdome, 1. Peter 1.4.
It is as possible, to see the Sun without eyes, as to see God and be saved without holiness. The Kingdom of God is an undefiled Kingdom, 1. Peter 1.4.
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Because none that are defiled shall enter into it.
Because none that Are defiled shall enter into it.
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There shall in no wise enter into it, any vncleane thing, or whatsoeuer worketh abomination, Reuel. 22.27.There shall in no wise enter into it, any unclean thing, or whatsoever works abomination, Revel. 22.27.
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Know yee not, sayth the Apostle, that the vnrighteous shall not inherit the kingdome of God? Be not deceiued, Know ye not, say the Apostle, that the unrighteous shall not inherit the Kingdom of God? Be not deceived,
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neither Idolaters, nor Adulterers, nor Fornicators, nor vncleane persons in any kinde, nor Theeues, nor Couetous,
neither Idolaters, nor Adulterers, nor Fornicators, nor unclean Persons in any kind, nor Thieves, nor Covetous,
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nor Drunkards, nor Reuilers, nor Extortioners, nor any the like, shall inherit the Kingdome of God, 1. Cor. 6.9. Whosoeuer leades a lewd and vnsanctified life on earth, shall neuer liue a blessed and glorified life in heauen.nor Drunkards, nor Revilers, nor Extortioners, nor any the like, shall inherit the Kingdom of God, 1. Cor. 6.9. Whosoever leads a lewd and unsanctified life on earth, shall never live a blessed and glorified life in heaven.
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For without holinesse no man shall see the Lord. For without holiness no man shall see the Lord.
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What manner of persons then ought wee to bee, in all holy conuersation and godlinesse? How ought we to follow holinesse, in all the kindes of it, both in soule and body, both in heart and life? In all the parts of it, by departing from all euill,
What manner of Persons then ought we to be, in all holy Conversation and godliness? How ought we to follow holiness, in all the Kinds of it, both in soul and body, both in heart and life? In all the parts of it, by departing from all evil,
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and indeauouring our selues to all good? In all the degrees of it, by growing vp vnto full holines in the feare of God? And in all the holy meanes of it, especially by giuing all diligence to the Word and Prayer. Wherefore hee that is not yet holy, let him become holy,
and indeauouring our selves to all good? In all the Degrees of it, by growing up unto full holiness in the Fear of God? And in all the holy means of it, especially by giving all diligence to the Word and Prayer. Wherefore he that is not yet holy, let him become holy,
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and hee that is holy, let him be more holy: that so hauing fruite in holinesse, our end may bee euerlasting life.
and he that is holy, let him be more holy: that so having fruit in holiness, our end may be everlasting life.
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Which eternall life, as it is the free gift of God; So, he giue it to vs all, through Iesus Christ our Lord.
Which Eternal life, as it is the free gift of God; So, he give it to us all, through Iesus christ our Lord.
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To whom with the Father, and the holy Spirit, three persons, and one indiuisible God, be all Honour, Power, Praise,
To whom with the Father, and the holy Spirit, three Persons, and one indivisible God, be all Honour, Power, Praise,
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and Thanksgiuing, now and for euer. AMEN. FINIS.
and Thanksgiving, now and for ever. AMEN. FINIS.
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