THE
HOLY
SALVTATION
OF
the
blessed
Apostle
S.
Iude.
IVDE
1.2
.
1
Iude
a
seruant
of
Iesus
Christ
,
and
brother
of
Iames
,
to
them
that
are
called
and
sanctified
of
God
the
Father
,
and
reserued
to
Iesus
Christ
:
2
Mercie
vnto
you
,
and
peace
and
loue
be
multiplied
.
THis
holy
Epistle
of
the
blessed
Apostle
Iude
,
though
shorte
,
yet
sententious
;
though
little
yet
not
lightlie
to
be
regarded
,
for
albeit
it
containe
not
argument
and
matters
of
sundrie
sorts
,
as
the
sacred
Epistles
of
other
Apostles
do
,
yet
as
it
were
in
one
generall
exhortation
,
the
Apostle
exhorteth
the
Saints
and
seruants
of
God
to
constancie
and
perseuerance
in
their
profession
of
the
Gospell
;
inueighing
sharply
against
carnall
profession
and
grosse
abusing
of
Christian
religion
:
and
also
admonisheth
them
to
beware
of
impostors
,
seducers
,
false
teachers
,
cunning
deceauers
,
which
were
craftily
crept
in
amongst
them
,
drawing
men
from
puritie
of
religion
to
impuritie
of
the
flesh
,
whom
the
Apostle
liuelie
painteth
out
in
their
seuerall
colours
,
and
against
whom
he
iustly
denounceth
the
fearefull
iudgements
of
God
to
be
inflicted
vpon
them
;
for
plaine
and
euident
demonstration
whereof
he
setteth
down
manifold
examples
and
manifest
testimonies
out
of
the
sacred
scriptures
.
The
maine
scope
then
,
and
generall
drift
of
th'
Apostle
,
in
this
Epistle
is
,
partly
to
set
downe
the
dutie
of
euery
Christian
,
and
partly
to
set
out
the
corruptions
of
those
and
these
times
.
The
occasion
of
writing
this
Epistle
was
this
;
It
is
affirmed
by
the
most
learned
of
all
times
,
and
agreed
vpon
by
the
best
writers
,
that
this
Apostle
Iude
out-liued
many
(
yea
most
)
of
the
Apostles
;
continuing
,
and
preaching
in
Mesopotamia
,
Pontus
,
Persis
and
other
parts
of
the
world
,
till
the
reigne
of
Domitian
the
Emperor
,
in
whose
reigne
iniquitie
reigned
,
impietie
abounded
,
corruption
of
manners
and
dissolution
of
life
raged
in
euery
place
;
Yea
euen
some
which
made
an
outward
shew
of
religion
waxed
wanton
,
abusing
the
free
fauour
grace
and
mercy
of
God
promised
and
published
in
the
Gospell
.
Which
when
this
holy
man
of
God
saw
,
(
and
seeing
greeued
at
it
)
he
wrote
this
Epistle
,
admonishing
the
Saintes
of
God
to
take
heede
to
themselues
,
lest
they
also
should
be
carried
away
with
the
errors
of
the
wicked
and
so
fall
from
their
owne
stedfastnes
,
and
not
onely
so
,
but
that
in
so
dangerous
times
they
should
earnestlie
contend
against
seducers
,
and
constantly
defend
the
faith
,
truth
,
and
religion
of
Iesus
Christ
once
receaued
.
These
words
are
the
holy
and
religious
salutation
of
the
blessed
Apostle
S.
Iude
,
wherein
,
(
as
vsually
in
euery
salutation
)
it
may
please
you
to
obserue
three
circumstances
-
1.
The
person
saluting
.
-
2.
The
persons
saluted
.
-
3.
The
forme
or
manner
of
salutation
.
The
person
saluting
,
is
described
three
wayes
-
1.
By
his
name
:
Iude.
-
2.
By
his
calling
:
A
seruant
of
Iesus
Christ
.
-
3.
By
his
kinred
:
The
brother
of
Iames.
The
persons
saluted
are
adorned
and
beautified
with
3.
excellent
titles
.
-
1.
They
are
called
of
God
.
-
2.
They
are
sanctified
by
God
.
-
3.
They
are
reserued
to
Iesus
Christ
.
The
forme
of
salutation
is
a
prayer
;
wherein
the
Apostle
wisheth
three
blessing
-
1.
Mercie
.
-
2.
Peace
.
-
3.
Loue
.
Mercy
,
the
fountaine
of
Saluation
.
Peace
,
the
fruit
of
Mercy
.
Loue
,
the
fruit
of
peace
.
Of
these
in
order
,
by
Gods
assistance
,
and
your
christian
patience
.
Iudas
Iscariot
,
who
for
thirtie
peeces
of
siluer
betrayed
and
basely
sold
his
Lord
and
Master
.
Seruus
Dominum
,
Discipulus
magistrum
,
homo
Deum
,
creatura
creatorem
tradidit
,
vendidit
,
vilissimè
vendidit
:
The
seruant
betrayed
,
sold
,
most
basely
sold
his
Lord
,
the
Disciple
his
Master
,
man
God
,
the
creature
the
Creator
.
Infoelix
mercator
Iudas
;
Oh
vnhappie
,
wretched
,
accursed
merchant
Iudas
.
The
other
called
Iudas
,
the
sonne
of
Alphaeus
,
called
also
Thaddaeus
and
Lebbaeus
,
which
variety
of
names
was
giuen
him
(
as
some
thinke
)
not
onely
to
distinguish
him
from
Iudas
the
traitor
,
but
that
the
very
name
of
Iudas
,
as
odious
to
all
,
might
vtterly
be
forgotten
;
howbeit
this
Apostle
not
ashamed
of
this
and
his
name
,
in
the
very
forefront
of
his
Epistle
calleth
himselfe
Iudas
:
I
rather
thinke
then
that
these
names
,
Thaddaeus
and
Lebbaeus
were
giuen
vnto
this
Apostle
neither
to
distinguish
him
from
Iudas
the
traitor
,
nor
vtterly
to
extinguish
the
name
of
Iudas
;
but
because
Iudas
,
Thaddaeus
,
and
Lebbaeus
signifie
all
one
thing
,
to
wit
,
praising
or
confessing
.
The
occasion
of
which
name
with
the
reason
thereof
is
set
downe
in
the
29.
chapter
of
Genesis
the
35.
verse
:
For
when
Leah
had
borne
three
sons
to
Iacob
,
she
conceiued
and
bare
a
fourth
sonne
,
saying
;
Now
will
I
praise
or
confesse
the
Lord
,
and
she
called
his
name
Iudah
.
The
author
then
of
this
Epistle
could
not
bee
Iudas
the
traitor
,
for
hee
had
hanged
himselfe
long
before
,
Iesus
Christ
.
Serui
à
seruando
;
Of
seruants
there
are
three
sorts
.
-
1.
some
by
slauish
voluntarie
subiection
.
-
2.
some
by
condition
.
-
3.
some
by
profession
.
The
first
,
the
seruants
of
sinne
,
the
second
of
men
,
the
third
of
God
.
The
first
seruice
,
sinfull
,
the
second
ciuill
,
the
third
Christian
.
Seruants
of
sinne
they
are
which
with
greedinesse
commit
sinne
.
Seruants
by
condition
they
are
,
which
are
either
borne
such
by
nature
,
or
taken
captiues
in
warre
,
or
bought
with
money
(
they
which
are
hired
are
hirelings
)
to
such
seruants
Saint
Paule
giueth
graue
counsell
:
Seruants
obey
those
,
Cursed
bee
Canaan
a
seruant
of
seruants
shall
he
be
.
Hence
it
may
bee
that
the
Pope
is
stiled
Seruus
seruorum
a
seruant
of
seruants
,
for
he
is
a
seruant
of
seruants
,
that
serueth
not
Christ
.
Seruants
by
office
,
calling
and
profession
they
are
,
which
being
called
,
obey
and
offer
their
seruice
to
God
and
to
his
sonne
Christ
Iesus
;
these
are
of
two
sortes
;
for
men
are
either
the
seruants
of
God
generally
or
particularly
;
generally
they
are
all
the
seruants
of
God
which
acknowledge
him
for
their
Lord
,
dedicate
themselues
wholly
to
his
seruice
,
endeuour
to
doe
his
will
,
and
for
his
sake
patiently
,
yea
gladly
suffer
afflictions
,
hi
veri
serui
veri
Dei
:
these
are
true
seruants
of
the
true
God
;
Such
seruants
bond
and
free
,
male
and
female
,
rich
and
poore
,
noble
and
ignoble
,
learned
and
vnlearned
,
Prince
and
people
must
be
and
will
be
,
if
they
will
be
saued
:
particularly
and
specially
they
are
the
seruants
of
God
,
and
of
Christ
,
who
in
some
seuerall
and
chiefe
calling
do
seruice
to
God
,
aduance
his
glorie
;
promote
Christs
kingdome
;
Thus
magistrates
supreme
and
subordinate
in
common
wealthes
,
thus
Arshbishops
,
Bishops
,
ministers
of
the
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
in
a
special
seruice
are
the
seruants
of
God
&
of
Iesus
Christ
;
both
these
latter
wayes
as
wel
by
condition
as
by
vocation
,
the
Apostle
Iude
professeth
himselfe
the
seruant
of
Iesus
Christ
;
by
condition
,
because
by
Christ
he
was
freed
,
redeemed
and
deliuered
from
the
slauerie
of
sinne
and
tyrannie
of
Satan
;
by
office
and
calling
because
not
only
in
his
generall
calling
,
but
chieflie
in
his
particular
,
the
Apostleship
,
he
carefully
and
faithfully
performed
his
seruice
,
to
his
Lord
and
Master
Iesus
Christ
.
The
third
thing
to
bee
considered
in
this
Apostle
is
his
alliance
or
kinred
,
the
brother
of
Iames
;
not
the
brother
of
Iames
the
sonne
of
Zebedaeus
and
brother
of
Iohn
,
which
Iames
was
killed
by
Herod
;
Alphaeus
and
Mary
Claephas
,
the
sister
of
the
blessed
Virgin
Mary
,
and
so
the
cosen
german
of
Iesus
Christ
.
He
calleth
himselfe
the
brother
of
Iames
for
two
respects
,
the
one
to
distinguish
himselfe
from
Iudas
Iscariot
the
sonne
of
Simon
,
First
whereas
the
name
of
Iudas
was
giuen
to
Iscariot
the
traitor
,
as
wel
as
this
holy
Apostle
Thaddaeus
,
both
hauing
a
like
outward
calling
;
both
a
like
office
,
both
Apostles
of
Iesus
Christ
;
yet
this
man
good
and
godlie
,
that
wicked
and
vngodly
;
Wee
clearely
see
that
it
is
not
the
name
,
title
,
or
office
that
makes
a
good
man
;
but
the
grace
and
mercy
of
God
;
Iesus
Christ
.
Iudas
Iscariot
might
haue
bin
as
good
,
godly
,
holy
as
this
Apostle
,
yea
before
him
,
for
Iscariot
was
Christs
steward
,
his
pursebearer
,
disburser
of
all
things
for
Christ
and
his
companie
,
and
yet
behold
,
a
thiefe
,
a
traytor
,
a
deuill
:
the
like
may
be
said
of
Saule
,
Ahab
,
Ieroboam
,
Rehoboam
,
Absolon
,
Achitophel
.
Haman
,
Herod
:
what
need
we
go
so
farre
for
examples
?
Dominobis
ista
nascuntur
;
we
haue
plenty
of
these
neare
home
;
passing
ouer
some
which
haue
bin
Kings
,
Counsellors
,
Archbishops
,
Bishops
,
Iudges
,
Magistrates
,
Ministers
of
the
word
in
this
land
:
I
passe
to
Rome
,
and
demand
whether
high
places
(
the
highest
on
earth
as
papists
affirme
)
hath
made
Pope
Siluester
the
second
,
a
sorcerer
,
negromancer
,
magus
diabolicus
,
a
deuilish
magitian
,
one
that
gaue
himselfe
to
the
deuill
;
Pope
Alexander
the
sixth
,
a
most
prodigious
filthie
fellow
,
cuius
auaritiae
totus
non
sufficit
orbis
;
cuius
luxuriae
meretrix
non
sufficit
omnis
;
whose
couetousnesse
a
whole
world
could
not
satisfie
,
whose
filthinesse
all
the
whores
in
the
world
could
not
satisfie
;
Pope
Hildebrand
reipub
:
et
ecclesiae
pestis
&
perturbator
,
the
very
plague
and
disturber
of
Church
and
common
wealth
,
good
,
godly
,
holy
men
;
yet
the
Pope
cannot
erre
either
in
life
or
doctrine
;
Christ
hath
prayed
for
Peter
and
Peters
successors
,
that
their
faith
should
neuer
faile
.
So
that
though
Siluerster
the
second
,
Alexander
the
sixth
,
&
Hildebrànd
became
firebrands
in
hell
:
yet
all
the
Popes
that
haue
bin
or
shal
be
,
shal
be
saued
ex
fructibus
eorum
cognoscetis
eos
,
by
their
fruits
(
saith
our
Sauiour
)
you
shall
know
them
.
Celsae
grauiore
casu
decidunt
turres
.
feriuntque
summos
fulmina
montes
;
The
mighty
shall
bee
mightily
tormented
,
and
partly
for
the
punishment
of
vngratefull
people
,
as
to
Saul
ouer
the
Israelites
.
Secondly
,
whereas
the
Apostle
Iude
pleadeth
his
calling
;
partly
that
his
doctrine
might
with
more
attention
and
reuerence
be
receiued
,
and
partly
to
comfort
himselfe
in
his
calling
;
assuring
himselfe
that
hee
which
called
him
and
sent
him
,
would
blesse
him
,
prosper
him
,
and
be
with
him
;
wee
which
are
the
messengers
of
God
,
ministers
of
Christ
,
and
Christs
mouth
,
must
not
bee
ashamed
of
our
calling
,
but
boldly
professe
,
and
openly
plead
our
calling
,
though
scornefully
by
scorners
of
religion
wee
are
tearmed
priests
.
The
Iewes
thought
they
mocked
Christ
,
when
bowing
their
knees
they
cried
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Haile
King
of
the
Iewes
;
certainely
I
will
bee
with
thee
,
with
Ieremy
:
Be
not
afraid
of
their
faces
,
I
will
be
with
thee
to
deliuer
thee
;
with
the
Disciples
:
Behold
I
send
you
forth
as
lambes
among
wolues
.
He
that
heareth
not
you
heareth
not
me
,
hee
that
receiueth
not
you
receiueth
not
me
,
he
that
despiseth
you
despiseth
me
;
but
behold
I
am
with
you
alwaies
vnto
the
end
of
the
world
.
Thirdly
wheras
the
Apostle
Iude
doth
not
first
entitle
himselfe
the
brother
of
Iames
,
and
then
the
seruant
of
Iesus
Christ
,
but
first
the
seruant
of
Iesus
Christ
,
and
then
the
brother
of
Iames
,
we
learne
to
esteeme
it
a
greater
priuiledge
,
honour
and
dignity
to
be
the
seruants
of
Iesus
Christ
,
Infoelicissimus
Aiax
,
most
wretched
and
vnhappy
Aiax
,
foelicissimus
Iudas
,
most
happy
and
blessed
Iudas
,
thy
seruice
made
thee
truly
blessed
in
this
life
;
and
perfectly
blessed
after
this
life
.
If
then
with
this
Apostle
we
professe
our selues
,
and
desire
to
shew
our selues
indeed
the
seruants
of
Iesus
Christ
,
we
must
doe
three
things
:
-
1.
First
,
we
must
imitate
our
masters
vertues
.
-
2.
Secondly
,
we
must
attend
his
pleasure
.
-
3.
Thirdly
,
we
must
addict
our selues
wholly
to
his
seruice
.
In
our
Lord
and
Master
Christ
Iesus
shined
many
excellent
vertues
,
yea
all
vertues
;
loue
,
patience
,
humility
,
meeknes
,
mildnes
,
mercy
,
clemency
,
purity
,
piety
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Secondly
,
we
must
attend
our
masters
pleasure
,
and
depend
on
his
will
,
not
appointing
him
either
time
or
place
,
or
meanes
:
but
resting
in
his
gratious
promises
,
and
relying
on
his
prouident
care
ouer
vs
.
For
,
to
distrust
the
truth
of
his
promises
were
to
offend
Christ
the
master
of
beleeuers
with
the
sinne
of
vnvnbeleefe
:
to
doubt
of
his
power
to
performe
them
,
were
to
denie
power
to
be
in
him
,
to
whom
all
power
is
giuen
both
in
heauen
and
in
earth
.
Thirdly
,
we
must
addict
our selues
wholly
to
his
seruice
,
not
seruing
any
other
master
in
our
spirituall
seruice
;
not
the
world
,
not
the
flesh
,
not
the
diuell
,
not
Antichrist
;
Not
the
world
,
nè
illecti
,
lest
allured
with
the
vaine
pleasures
and
lying
vanities
thereof
:
not
the
flesh
,
nè
infecti
,
lest
stained
,
polluted
,
defiled
therewith
;
not
the
diuell
,
nè
interfecti
,
O
quàm
multo
dom
nos
habet
qui
vnum
non
habet
.
O
how
many
masters
hath
he
which
hat
not
Christ
for
his
onely
master
.
lest
destroyed
and
deuoured
by
him
.
Not
Antichrist
,
nè
decepti
,
lest
seduced
and
misled
by
him
.
He
that
serues
the
flesh
serues
his
fellow
:
he
that
serues
the
world
serues
his
seruant
:
hee
that
serues
the
diuell
serues
his
enemie
.
Hee
that
serues
Antichrist
serues
Christs
enemie
,
but
he
that
serues
Christ
Iesus
,
serues
the
greatest
and
best
Lord
:
the
greatest
,
as
best
able
,
the
best
,
as
most
willing
to
reward
his
seruants
.
As
then
they
only
are
actually
in
Iesus
Christ
,
which
walke
not
after
the
flesh
but
after
the
spirit
;
Tolerabilius
lingua
quàm
vita
mentitur
.
The
lie
that
is
made
by
the
tongue
is
more
tollerable
then
that
which
is
made
by
the
life
.
For
when
the
tongue
professeth
Christ
,
and
yet
the
heart
full
of
impuritie
,
and
the
life
full
of
impietie
,
this
is
not
professio
,
sed
abnegatio
Christi
,
not
a
professing
but
an
open
denying
of
Christ
.
Lastly
whereas
this
Apostle
doth
not
call
himselfe
the
brother
of
Christ
,
as
elsewhere
the
scripture
doth
,
but
the
seruant
of
Iesus
Christ
,
we
see
his
wonderfull
humilitie
:
he
suppresseth
his
most
worthy
stocke
and
glorieth
not
in
his
greatest
kinred
,
but
contents
himselfe
to
bee
called
the
seruant
of
Iesus
Christ
.
It
is
not
so
in
these
dayes
.
(
Si
verbis
audacia
detur
)
if
I
may
speake
boldly
and
plainly
it
is
cleane
contrary
:
Abraham
:
Abraham
is
our
father
,
when
our
sauiour
told
them
;
vos
estis
ex
patre
Diabolo
,
you
are
of
your
father
the
deuill
,
and
his
works
you
do
.
Indeed
they
were
the
seed
of
Abraham
with
Ismael
,
but
not
the
sonnes
of
Abraham
with
Izaak
.
Grant
them
to
bee
sonnes
,
yet
they
were
sonnes
according
to
the
flesh
,
not
according
to
the
promise
.
For
,
Membrum
ecclesiae
,
then
caput
imperij
,
A
member
of
the
Church
then
head
of
the
Empire
.
If
then
thou
wilt
boast
of
thine
honorable
kindred
,
labour
,
striue
,
endeuour
that
thou
mayest
truely
glory
,
and
say
that
God
is
thy
father
,
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
;
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
.
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
,
Secondly
,
seeing
we
are
called
of
God
,
not
onely
generally
,
but
particularly
(
for
euery
one
that
liueth
in
the
Church
and
Common-wealth
ought
to
haue
a
particular
calling
to
walke
in
)
wee
must
ioyne
the
practise
of
our
particular
calling
with
the
practise
of
our
generall
calling
.
For
it
is
not
sufficient
for
a
man
to
be
a
Christian
in
the
congregation
and
in
common
conuersation
,
vnlesse
hee
shew
himselfe
so
in
his
particular
calling
.
A
magistrate
must
not
onely
be
a
Christian
in
generall
,
but
a
Christian
magistrate
in
bearing
the
sword
.
A
Minister
must
not
onely
bee
a
Christian
in
generall
,
but
he
must
be
a
Christian
Minister
in
feeding
the
flocke
,
verbo
praedicationis
,
fructu
orationis
,
exemplo
conuersationis
,
with
the
word
of
preaching
,
with
the
fruit
of
prayer
,
with
the
example
of
holy
conuersation
.
A
master
of
a
family
must
not
onely
bee
a
Christian
abroad
in
common
conuersation
,
but
a
Christian
in
the
regiment
and
gouernment
of
his
particular
family
.
Thus
must
euery
man
behaue
himselfe
in
his
particular
calling
.
The
reason
is
,
because
the
practise
of
our
particular
calling
seuered
from
the
generall
,
is
nothing
else
but
the
practise
of
iniustice
&
prophanenesse
,
and
our
generall
calling
without
the
practise
of
some
particular
,
is
nothing
else
but
the
shew
of
godlinesse
without
the
power
thereof
.
Thirdly
,
seeing
we
are
called
not
only
inwardly
by
the
holy
spirit
,
but
outwardly
by
the
holy
word
;
this
word
must
bee
to
vs
dearer
then
thousands
of
siluer
and
gold
,
more
precious
then
the
gold
of
Ophir
,
sweeter
then
the
hony
and
the
hony
combe
.
For
albeit
God
can
onely
by
the
inward
motion
of
his
blessed
spirit
worke
out
,
make
sure
and
perfect
our
saluation
;
yet
it
pleaseth
him
in
his
eternall
wisedome
to
vse
the
word
as
the
ordinarie
means
of
our
vocation
and
saluation
.
As
then
,
God
giueth
learning
by
studie
,
wisedome
by
experience
,
riches
by
trauell
,
and
like
things
by
like
meanes
;
so
he
maketh
perfect
the
calling
of
his
Saints
by
the
preaching
of
the
word
,
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
,
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
.
Imputed
sanctification
is
when
God
imputeth
to
vs
the
sanctification
of
Christ
,
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
,
Let
vs
cleanse
our selues
from
all
filthinesse
of
the
flesh
,
and
of
the
spirit
,
and
grow
vp
to
full
holinesse
in
the
feare
of
God
.
Of
this
Saint
Iohn
speaketh
,
(
speaking
also
of
that
hope
which
we
haue
of
the
glory
to
come
)
he
which
hath
this
hope
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
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
;
Secondly
,
seeing
we
are
sanctified
,
we
must
now
doe
the
workes
of
our
calling
in
a
good
and
godly
maner
.
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
.
Aske
of
me
and
I
will
giue
thee
the
heathen
for
thine
inheritance
,
and
the
vttermost
parts
of
the
earth
for
thy
possession
.
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
,
The
forme
of
salutation
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
vpon
the
vngodly
,
and
not
vpon
the
godly
;
as
intolerable
horror
of
conscience
,
incurable
desperation
,
vnmeasurable
torments
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
:
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
,
The
sempiternall
mercy
of
God
is
that
,
which
concernes
our
eternall
saluation
,
election
,
creation
,
redemption
,
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
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
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
,
-
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
conspire
,
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
,
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
.
Manasseh
,
Manasseh
against
Ephraim
,
both
against
Iudah
.
Herod
against
Pilate
,
Pilate
against
Herod
,
both
against
Iesus
.
The
Pharisies
against
the
Sadduces
,
the
Sadduces
against
the
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
.
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
,
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
,
Pacem
euangelizauit
ijs
qui
propè
,
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
,
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
,
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
.
Follow
peace
with
all
men
.
If
it
be
possible
,
as
much
as
in
you
lieth
haue
peace
with
al
men
.
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
.
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
.
Glory
in
the
highest
heauens
to
God
,
in
earth
peace
,
towards
men
good
wil.
This
is
the
legacy
which
Christ
bequeathed
to
his
Disciples
.
Pacem
mean
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
salutations
pray
for
.
Grace
be
with
you
and
peace
.
Tale
bonum
,
(
saith
Austen
)
est
bonum
pacis
,
vt
in
rebus
creatis
nil
gratiosius
soleat
audiri
,
nil
delectabilius
concupisci
,
nil
vtilius
possideri
.
Such
&
so
great
a
good
is
the
good
of
peace
,
that
among
all
the
things
created
,
nothing
is
heard
of
more
acceptable
,
nothing
desired
with
more
delight
,
nothing
possessed
with
more
profit
.
Which
thing
our
Sauiour
well
considering
,
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
wherewith
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
,
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
.
Gaudebo
de
ipsis
,
benefaciendo
ipsis
:
I
will
delight
in
them
to
doe
them
good
.
This
loue
of
God
towards
vs
is
gratuitall
,
vnmeasurable
,
immutable
.
Gratuitall
and
free
,
partly
because
it
floweth
onely
from
his
grace
and
goodnesse
,
and
partly
because
he
loueth
vs
,
not
for
his
good
,
but
for
our
good
.
Vnmeasurable
,
for
God
so
loued
the
world
,
that
he
gaue
his
only
begotten
Son
to
saue
the
world
:
greater
loue
could
not
the
father
shew
then
to
send
his
Son
out
of
his
owne
bosome
,
greater
loue
could
not
the
Sonne
shew
then
to
die
for
his
enemies
.
Immutable
and
vnconstant
,
for
whom
hee
loueth
,
he
loueth
to
the
end
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
:
The
gifts
of
God
are
without
repentance
;
as
loue
,
grace
,
faith
,
vocation
,
Iustification
,
sanctification
and
the
like
.
The
second
loue
is
that
wherewith
we
loue
God
:
the
cause
of
this
loue
is
twofold
,
primary
,
secundary
.
Primary
is
God
himselfe
,
working
in
vs
both
the
will
and
the
deed
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
euen
of
his
owne
good
pleasure
:
Causa
diligendi
Deum
,
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
:
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
:
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
:
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
,
The
third
loue
is
that
,
wherewith
we
loue
one
another
:
Albeit
I
trust
I
may
say
as
Paul
wrote
to
the
Thessalonians
:
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
,
This
loue
wherewith
wee
loue
one
another
,
our
Sauiour
commendeth
to
his
Disciples
as
a
sure
badge
,
whereby
they
shall
be
distinguished
from
others
,
and
knowne
to
bee
his
Disciples
.
By
this
shall
men
know
that
yee
are
my
Disciples
,
if
ye
loue
one
another
.
To
this
Saint
Peter
exhorteth
:
Aboue
all
things
haue
feruent
loue
among
your selues
.
To
this
S.
Iohn
exhorteth
:
Let
vs
not
loue
in
word
and
tongue
,
but
in
deed
and
in
truth
.
To
this
Saint
Paul
exhorteth
:
Be
yee
followers
of
God
,
as
deare
children
,
and
walke
in
loue
.
And
in
the
former
Epistle
to
the
Corinthians
the
13.
chapter
,
reckoning
vp
diuers
excellent
gifts
,
peremptorily
auoucheth
,
that
without
loue
they
are
all
as
nothing
:
where
also
setting
downe
the
properties
of
loue
amongst
the
rest
,
as
not
the
least
,
saith
that
loue
suffereth
all
things
:
pro
fratribus
,
enduring
any
cost
,
labour
,
trauell
for
their
good
;
propter
fratres
,
bearing
all
crosses
,
afflictions
,
persecutions
for
their
sakes
:
à
fratribus
,
suffering
wrongs
,
and
putting
vp
iniuries
at
their
hands
.
The
reasons
why
we
should
loue
one
another
are
chiefly
these
:
Because
there
is
nothing
more
naturall
,
then
that
man
should
loue
man
.
Man
cannot
liue
alone
without
man
.
Homo
homini
Deus
.
Man
is
the
most
excellent
creature
of
God
vnder
the
heauens
.
God
loueth
all
his
creatures
,
especially
man
,
most
especially
good
men
.
God
commandeth
vs
to
loue
one
another
:
whose
commandement
not
to
obey
,
Nefas
est
,
It
is
a
wicked
rebellious
thing
.
All
godly
men
are
members
of
the
same
mysticall
body
.
These
haue
all
one
Lord
,
one
Faith
,
one
Hope
,
one
Baptisme
,
one
Saluation
,
and
shall
haue
all
one
glory
in
heauen
,
essential
,
though
not
accidentall
.
Hee
is
then
vnworthy
the
name
of
a
man
which
with
Tymon
hateth
man
.
He
is
vnworthie
the
name
of
a
Christian
an
which
with
Iulian
persecuteth
a
Christian
:
What
perswasion
more
effectuall
can
I
vse
,
then
that
of
the
Apostle
?
What
example
more
excellent
can
you
follow
then
that
of
our
Sauiour
?
Collossians
the
third
chapter
,
the
twelfth
and
thirteenth
verses
:
vt
sancti
,
electi
,
dilecti
:
As
the
saints
of
God
,
elect
of
God
,
beloued
of
God
;
if
you
haue
any
part
in
these
graces
,
election
,
sanctification
,
and
the
loue
of
God
,
Put
on
the
bowels
of
mercy
,
kindnesse
,
humblenesse
of
mind
,
meekenes
,
long
suffering
,
forbearing
one
another
,
and
forgiuing
one
another
,
euen
as
Christ
freely
and
bountifully
forgaue
you
,
euen
so
doe
yee
.
Lastly
,
the
Apostle
wisheth
an
encrease
of
loue
,
Loue
bee
multiplyed
vnto
you
.
Because
loue
is
the
fulfilling
of
the
law
,
the
badge
of
Christ
his
Disciples
,
the
bond
of
perfection
,
the
bond
of
the
Church
,
the
bond
of
the
common-wealth
,
the
bond
of
all
good
societies
:
it
ioyneth
God
vnto
man
,
man
vnto
God
,
and
man
to
man
.
It
enuieth
not
,
disdaineth
not
,
seeketh
not
her
owne
,
thinketh
not
euill
,
but
suffereth
long
,
suffereth
all
things
,
endureth
all
things
,
couereth
the
multitude
of
sinnes
and
offences
:
non
expiando
,
non
veniam
promerendo
,
sed
fraternè
condonando
;
non
vindicando
,
non
diffamando
:
Not
by
purging
or
satisfying
for
sinnes
,
not
by
deseruing
pardon
,
and
binding
God
to
forgiue
sinnes
,
but
by
brotherly
forgiuing
trespasses
,
not
reuenging
our selues
,
not
defaming
others
.
Per
amorem
Dei
,
amor
proximi
gignitur
;
per
amorem
proximi
,
amor
Dei
nutritur
.
By
louing
of
God
our
loue
towards
our
neighbour
is
bred
in
vs
,
by
louing
our
neighbour
,
our
loue
to-towards
God
is
nourished
in
vs
.
Qui
proximum
amare
negligit
,
Deum
diligere
nescit
.
Hee
that
neglecteth
to
loue
his
neighbour
,
doth
not
yet
know
how
to
loue
God
:
For
,
I
conclude
with
the
blessed
prayer
of
the
blessed
Apostle
:
Mercie
,
peace
and
loue
bee
vnto
you
:
Mercy
from
God
the
Father
,
the
Father
of
mercies
;
Peace
from
God
the
Son
the
Prince
of
peace
;
Loue
from
God
the
holy
Ghost
,
the
loue
of
the
Father
and
the
Sonne
.
Mercy
the
fountaine
of
saluation
,
Peace
the
fruit
of
mercie
,
Loue
the
fruit
of
peace
.
Mercy
vnto
you
releasing
your
sinnes
;
Peace
vnto
you
quieting
your
consciences
;
Loue
vnto
you
,
ioyning
you
vnto
God
,
and
one
vnto
another
.
Now
the
very
God
of
Mercy
,
Peace
and
Loue
giue
you
mercy
,
peace
and
loue
.
To
whom
bee
ascribed
all
glory
,
honour
,
power
,
wisedome
,
might
and
maiesty
,
now
and
for
euer
more
.
Amen
.
FINIS
.