The perſons ſaluted are beautified with three excellent Titles. 1. called. 2. ſanctified. 3. reſerued to Ieſus Chriſt.

Calling is twofold. 1. to ſome office and duty. 2. to the knowledge of God and ſaluation.

To ſome office and dutie either priuate or publique, priuate and oeconomical; as maſters of families, artificers, husbandmen. Publique is either ciuill, or eccleſiaſticall: Ciuill is either in peace as Magiſtrates, or in warre as militarie Gouernors. Eccleſiaſticall is either immediate by God and Chriſt, as prophets and Apoſtles, or mediate by men, as Archbiſhops, Biſhops, Miniſters of the word. Calling to the knowledge of God and ſaluation is either externall or internall: Externall is either common to all, by the inſtinct of Nature and works of creation;Pſalme. or not cōmon to all, by the word preached. The Lord hath not dealt ſo with euery nation. Internall and effectuall is a worke of the whole Trinitie, whereby God the father, through the ſon, by ye holy Ghoſt, not onely offers grace, but giueth it to the elect. Vocantur electi, vel foris, per externam praedicationem, vel intus efficaci operatione ſperitus ſancti. The elect are called either without by the outward preaching of the word, or within by the inward effectuall operation of the holy Ghoſt. This hath two partes, the one inuitement, the other admiſſion. Inuitement is when God offers remiſſion & life euerlaſting to all that beleeue, & this outwardly by the preaching of the word: and inwardly by inſpiration of heauenly deſires. Admiſſion is whē men are entred into the kingdom of grace; & this outwardly, by Baptiſme, & inwardly, by the ſpirit: engraffing them into Chriſt, and making them reall members of Gods kingdome. This is diuers in reſpect of time and in reſpect of place. In reſpect of time, for God calleth in diuers houres of the day, that is in diuers ages of the world, and in diuers yeares of our age: ſome before the law, as Abel, Enoch, Noah, Abraham, ſome vnder the law, as Moſes, Dauid, Ioſias, Iſay with other kings and Prophets: ſome after the law; as the bleſſed Apoſtles, Martyrs, Confeſſors. Some in the firſt houre, (their childhood,) as Samuel, Ieremy, Iohn Baptiſt. Some in the third houre (their youth) as Daniel, and Iohn the Euangeliſt. Some in the ſixth houre (their middle age) as Peter and Andrew. Some in the eleuenth houre (their old age (as Gamaliel, and Ioſeph of Arimathea; ſome in the laſt houre of the day (the laſt hour of their life) as the theefe vpon the croſſe. In reſpect of place, for God calleth ſome from their ſhips, and ſome from their ſhops, ſome from the market, and ſome from vnder the hedges. This diuers calling at diuers times and in diuers places, intimates a caueat and a comfort. • em dicat, • eo me voca • t, quia colat • eum: quoma • co • u • ſſes ſi • catus n • n fu • es? Auſten de • erb. Apoſt. A caueat, for ſuch as are called, that they magnifie not themſelues, and vilifie others. A comfort for them that feele not themſelues ſufficiently called, that they reſt in hope God can & wil call, when, where, & whom he will, either at the laſt houre with the theefe vpon the gallowes, or out of oppreſſing Egypt with the Iſraelites, or perſecuting Paul breathing out ſlaughter againſt the Saints of God.

The vſes hereof are three.

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

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

Thirdly, ſeeing we are called not only inwardly by the holy ſpirit, but outwardly by the holy word; this word muſt bee to vs dearer then thouſands of ſiluer and gold, more precious then the gold of Ophir, ſweeter then the hony and the hony combe. For albeit God can onely by the inward motion of his bleſſed ſpirit worke out, make ſure and perfect our ſaluation; yet it pleaſeth him in his eternall wiſedome to vſe the word as the ordinarie means of our vocation and ſaluation. As then, God giueth learning by ſtudie, wiſedome by experience, riches by trauell, and like things by like meanes; ſo he maketh perfect the calling of his Saints by the preaching of the word,Cor. 2.15. which is the power of God to ſaluation, 〈 in non-Latin alphabet 〉 . the ſauor of life vnto life.

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

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

Such as being choſen to true holineſſe, effectually called, iuſtified, regenerated and truly ſanctified, doe leade their liues in holineſſe and righteouſneſſe.Zanch. Miſcellan. lib. 3. cap. 1. tract. de ſanctis. The firſt are ſaints neither before God nor the Church. The ſecond are ſaints before the Church but not before God: the third are ſaints before God and the Church. Theſe are ſanctified by a threefold ſanctification. 1. Imputed vnto thē. 2. wrought in them. 3. wrought by them.

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

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

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

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

The vſes are two.

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

Secondly, ſeeing we are ſanctified, we muſt now doe the workes of our calling in a good and godly maner.Nouos homines • ouae vitae acti • nes edere o • ortet. To this two things are required, holineſſe and conſtancie: holineſſe of the worker, and holineſſe of the worke. Of the worker, partly becauſe the perſon muſt firſt pleaſe God, before the worke of the perſon can pleaſe him: and partly becauſe we can looke for no ſucceſſe and bleſſing vpon our labours vnleſſe we be ſanctified. Holineſſe of the worke, becauſe euen lawfull actions (vnleſſe they be ſanctified) are ſins, as appeareth in one and the ſame action done by the Phariſie & the Publican; the Phariſie praied in the pride of his heart; the Publican in the humility of his mind. To this two things are required, the one, the word of God which giueth direction to eſchew vices, as couetouſneſſe and iniuſtice; and to practiſe vertues, as faith and loue: the other, prayer not onely for the ſupply of graces, but for a bleſſing vpon the labours of our calling. The ſecond thing required in doing the works of our calling in a good manner is conſtancie, a conſtant perſeuering in good duties. For it is no commendation to begin well, vnleſſe we continue in well doing. Incaſſum bonum agitur, Libro 1. medi. ſi ante vitae terminum deſcratur: quia fruſtrà velociter currit, qui priuſquam ad metas venerit, deficit: In vaine (ſaith Gregory) is good done, if a man giue ouer doing good before he die, becauſe hee runneth in vaine ſwiftly which fainteth before he come at the marke. Therefore all impediments and lets laid aſide, wee muſt goe on with courage and conſtancie, paſſing through good report and euil report, through ſhame and rebuke.

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

The vſes hereof are three.

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

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

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

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

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

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

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

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

The forme of ſalutatiō followeth, wherein the Apoſtle wiſheth & prayeth for three bleſſings. 1. mercy. 2. peace. 3. loue.

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

The mercy of God towards his creatures is fourefold: 1. generall. 2. ſpeciall. 3. temporary. 4 ſempiternall.

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

The ſpeciall mercy of God is that which extendeth it ſelfe onely to the elect. This ſaued zealous Dauid from the bloody rage of furious Saul. This preſerued righteous Lot from the vnquenchable burning of Sodome and Gomorrah. This deliuered holy Daniel from the tearing lawes of hungry deuouring Lions, and Shadrach, Meſach and Abednago from the conſuming flames of a fiery furnace. Si dic as, ſalus mea, intelligo quia dat ſalutem: on 58. Pſalme. Si dic as, refugium meum, intelligo quia confugis ad eum: If thou (ſaith Auſten) ſay, The Lord is my health and ſaluation, I vnderſtand thee, becauſe hee giueth thee health and ſaluation. If thou ſay, the Lord is my refuge, I vnderſtand thee, becauſe in all thy miſeries and neceſſities thou flieſt vnto him. If thou ſay the Lord is my ſtrength, I vnderſtand thee, becauſe he giueth thee ſtrength. But if thou ſay, the Lord is my mercy, what is this, but that all that I am, is onely of thy mercy. God looketh vpon the reprobate as an angry iudge, with a cloudie countenance; but hee beholdeth his adopted children in Chriſt Ieſus as a mercifull father, with a gracious louing countenance. This is that bleſſing which the godly man aboue all bleſſings requireth. Lord lift thou vp the light of thy countenance vpon vs.

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

The ſempiternall mercy of God is that, which concernes our eternall ſaluation, election, creatiō, redēption, glorification. This mercy of God is ſpecioſa, ſpacioſa, praetioſa. Beautifull in creating vs after his own image & likenes, bountiful in redeeming vs with the pretious blood of his Son; and pretious in glorifying vs in the kingdome of glory. Elegit in omnibus, aſſumpſit ex omnibus, amauit prae omnibus. He choſe vs amongſt all, hee tooke vs out of all, he loued vs aboue all. Hence is it, that the Apoſtle ſaith, the Lord is 〈 in non-Latin alphabet 〉 ,Epheſ. 2.4. rich in mercy. Rich in mercy, becauſe the treaſury of his mercy is neuer exhauſted, the fountaine neuer dried vp: Rich in mercy becauſe he neuer ceaſeth to communicate the riches of his mercies to vs. Rich in mercy, becauſe hee pardoneth all our ſins vpon our true repentance, our great,Maxima, media, minuta. middle, ſmalleſt ſinnes. Rich in mercy, becauſe hee not onely pardoneth all our ſinnes vpon our true repentance; but giueth vs repentance, and faith to beleeue the remiſſion of our ſinnes. Rich in mercy, becauſe hee giueth vs priuatiue grace to eſcape euils, and poſitiue, enabling vs to do good. Finally, rich in mercy, becauſe he preuenteth vs with mercy before wee ſeeke him, and followeth vs with mercy, when wee haue found him. In a word, the mercy of God ſignifieth three things. Firſt, 〈 in non-Latin alphabet 〉 , Vim miſerendi, a power, ability, pronenes of the diuine nature, to ſhew mercy. The ſecond 〈 in non-Latin alphabet 〉 , actum miſerendi miſerationem, the very act of ſhewing mercy; euen as a father ſheweth mercy to his children,Pſal. 103.13. ſo doth the Lord ſhew mercy to them that feare him. The third 〈 in non-Latin alphabet 〉 , effectum & opus miſericordiae, the very effects and workes of mercy.Pſal. 17.7. Shew thy maruellous mercies, thou that art the ſauiour of all them that put their truſt in thee. Tantas audis Dei miſericordias? Doſt thou heare ſo many and ſo great mercies of God, and doſt thou doubt of thy ſafegard in this life, of thy ſaluation in the life to come? Dicat anima mea, dicat ſecura, tu domine Deus meus, qui dicit animae meae, ego ſalus tua. Let my ſoule (ſaith Auſten) ſay boldly, ſecurely, confidently, Thou O Lord art my God, which ſaith vnto my ſoule, I am thy ſaluation. By this it appeareth how great a bleſſing the Apoſtle wiſheth in wiſhing mercy. Mercy be vnto you.

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

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

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

Good peace is foure fold: 1. With God. 2. With the good Angels. 3. With our ſelues. 4. With men.

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

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

The third good peace is peace with our ſelues. This is three fold. Firſt, when the will and affections renued by grace, and obedient to the minde enlightened by the ſpirit, are at peace. The ſecond, when grace ouercomming our corrupt affections, the minde is quieted and calmed. The third, when the conſcience perſwaded of remiſſion of ſinnes, ceaſeth to accuſe and doth excuſe. There is a conſcience (ſaith Bernard) that is good, • . de conſci • tia, ſect. 2. • . 1784. but not quiet; there is a conſcience yt is quiet, but not good; there is a conſcience that is neither quiet, nor good; and there is a conſcience that is both quiet and good. This peace paſſeth all peace, all vnderſtanding, I meane all created vnderſtanding. For, Quid prodeſt ſi omnes laudent, & conſcientia accuſat? aut poterit obeſſe ſi omnes derogent, & ſola conſcientia defendat? What profit or comfort ſhall it be to thee,Gregor. ſuper Ezech. hom. 9. if all men applaud thee, and thy owne conſcience accuſe thee? or what ſhall it hurt and grieue thee, if al derogate from thee, and thine owne conſcience defend thee?

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

Chriſtian peace is a ſweet harmony, mutual conſent and holy concord, among the ſaints and ſeruants of God. This Dauid commendeth. O quàm bonum & quàm iucundum. O how good and pleaſant a thing is it for brethren to dwell together in vnity. It is not bonum & non iucundum, but bonum & iucundum, not onely good, but pleaſant, not only pleaſant but good.Bona ſed non iucunda; Iucunda ſed non bona; nec bon • nec iucunda; et bona et iucunda. There are ſome things which are good but not pleaſant, as Patience and Diſcipline. Some things are pleaſant, but not good, as carnall pleaſures and curioſity; ſome things are neither good nor pleaſant; as enuie and worldly ſorrowes; and there are ſome things which are both good and pleaſant, as honeſtie and charitie. This peace Chriſt commendeth to his Diſciples: Be at peace among your ſelues. To this S. Peter exhorteth: Be yee all of one minde, loue as brethren; be at vnitie among your ſelues. This peace is ſo neceſſarie and profitable to Chriſtian kingdomes and common-wealths, that without this they can not well continue. For as to euery well ordered kingdome three things neceſſarily concurre and are required; true pietie, honeſt diſcipline, and holy concord: ſo where the laſt of theſe is wanting, the other two can hardly, can neuer bee found. Holy concord then is the ſweeteſt harmonie that euer ſounded, the ſtrongeſt bond that euer vnited politicall bodies together, the chiefeſt prop, piller and preſeruatiue of Common-wealths, cum alij ſunt pacem recipientes, alij retinentes, alij facientes; when ſome embrace peace, others retaine it, others make it. • . Pacati. • . Patientes. • . Pacifici. The firſt are peaceable, the ſecond patient, the third peace-makers: to procure peace where it is not, and to preſerue it where it is. It is ſomewhat, with clemencie to ſpare and forbeare our inferiours, more with curteſie to entertaine our equals, moſt with humilitie to ſubmit our ſelues to our ſuperiours. It is ſomewhat, not to moleſt others in our deeds; more, not to traduce our neighbour with our tongues, moſt to auoid all occaſions of doing either. It is ſomewhat not to publiſh the defects and infirmities of others: more, not to extenuate their gifts and good parts; moſt, to grieue at their defects, and be glad of their gifts and graces.Nemini nocet, non reddit mala pro malis, reddit bona pro malis. Therefore ſacred peace hurteth no man, rendereth not euill for euill, rendereth good for euill. It maketh weake things ſtrong, poore things rich, ſmall things great; Dulce nomen pacis, res ipſa tum iucunda, tum ſalutaris. The very name of peace is ſweet and comfortable, the fruit and effect thereof pleaſant and profitable. Innumeris potior triumphis: Gloria in excelſis Deo, in terra pax, in homines beneuolentia. more to be deſired then innumerable triumphs. This bleſſed peace is the language of heauen, the Angels brought it frō heauen. Glory in the higheſt heauens to God, in earth peace, towards men good wil. This is the legacy which Chriſt bequeathed to his Diſciples. Pacē meā do vobis: My peace I giue vnto you: my peace I leaue with you. This was the vſuall ſalutation of the Iewes Shenim vhenim: Pax vobis, Peace be vnto you. This is one of thoſe ſpeciall bleſſings which all the Apoſtles in al their ſalutatiōs pray for. Grace be with you and peace. Tale bonum, (ſaith Auſten) eſt bonum pacis, vt in rebus creatis nil gratioſius ſoleat audiri, nil delectabilius concupiſci, nil vtilius poſſideri. Such & ſo great a good is ye good of peace, that among all the things created, nothing is heard of more acceptable, nothing deſired with more delight, nothing poſſeſſed wt more profit. Which thing our Sauiour well conſidering, Matth. 5.9. pronounceth the peace-makers bleſſed, for they ſhall bee called the children of God. Si Dei vocantur filij qui pacem faciunt, procul dubio, ſatanae ſunt filij qui pacem confundunt: If they bee called the children of God (ſaith Gregory) which make peace, doubtleſſe they are the children of the diuell which diſturbe and deſtroy peace. Seeing then that God is the God of peace, Chriſt the prince of peace, the Angels the meſſengers of peace, the Miniſters the preachers of peace, the Magiſtrates defenders of peace; the peace-makers bleſſed, and the children of the God of peace: let vs haue peace amongſt our ſelues, and pray without ceaſing for the continuance of the peace of Ieruſalem, the peace of Great Brittaine. Let them proſper (ſurely they ſhall proſper) that wiſh it, loue it, keepe it. By this we ſee in ſome ſort, how great a bleſſing the Apoſtle wiſheth in wiſhing peace. Peace be vnto you.

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

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

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

Immutable and vnconſtant, for whom hee loueth, he loueth to the end, 〈 in non-Latin alphabet 〉 : The gifts of God are without repentance; as loue, grace, faith, vocation, Iuſtification, ſanctification and the like.

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

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

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

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

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

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

Man cannot liue alone without man. Homo homini Deus.

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

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

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