speake boldly and plainly it is cleane contrary Salust obiected to Tully that he was no gentleman and herefore vnworthy to beare office Indeed saith Tully my nobility begins in me and thine ends in thee for some which haue neither learning nor liuing nor wisedom nor ciuility nor honesty nor pietie at all yet if they can fetch their pedegree from some noble or worshipfull house they boast thereof hold themselues worthy of reuerence and thinke themselues wronged if they be not regarded What did the Iewes gaine by glorying that Abraham was their father semen Abrahae sumus pater noster Abraham we are the seed of Abraham Abraham is our father when our sauiour told them Iohn 8.44 vos estis ex patre Diabolo you are of your father the deuill and his works you do Indeed they were the seed of Abraham with Ismael but not the sonnes of Abraham with Izaak Grant them to bee sonnes yet they were sonnes according to the flesh not according to the promise For Non habent hae reditatem Petriqui fidem Petri non habent Ambr. d paeniten lib. 1. cap. 6. Non sunt filij Abrahae qui non sequuntur fidem Abrahae they are not the sonnes of Abraham which follow not the faithful steps of Abraham Outward titles then without inward vertues auaile vs nothing for what shall it profite vs to be entitled Christians and yet liue as prophanely as infidells to bee called the Church of God and yet in coÌ„uersation resemble the Synagogue of Satan To be counted the children of God Qualis haberi velis talis fias and yet spend our times like the sonnes of Belial to bee reputed the seruants of Christ Iesus and yet serue the world the flesh and the deuill to descend of noble godly parents and yet degenerate from their noble godly wayes God is not pleased with shadowes but with substance not with outward titles but with truth in the inward parts Therefore Theodosius the Emperour held it a more noble thing to be MembruÌ„ ecclesiae then caput imperij A meÌ„ber of the Church then head of the Empire If then thou wilt boast of thine honorable kindred labour striue endeuour that thou mayest truely glory and say that God is thy father La virtu è argume to aâ— nobilita the Church thy mother Christ Iesus thy elder brother this is most high holy honorable kindred Thus much of the person saluting his name his calling his kinred The persons saluted are beautified with three excellent Titles 1. called 2. sanctified 3. reserued to Iesus Christ Calling is twofold 1. to some office and duty 2. to the knowledge of God and saluation To some office and dutie either priuate or publique priuate and oeconomical as masters of families artificers husbandmen Publique is either ciuill or ecclesiasticall Ciuill is either in peace as Magistrates or in warre as militarie Gouernors Ecclesiasticall is either immediate by God and Christ as prophets and Apostles or mediate by men as Archbishops Bishops Ministers of the word Calling to the knowledge of God and saluation is either externall or internall Externall is either common to all by the instinct of Nature and works of creation Psalme or not coÌ„mon to all by the word preached The Lord hath not dealt so with euery nation Internall and effectuall is a worke of the whole Trinitie whereby God the father through the son by the holy Ghost not onely offers grace but giueth it to the elect Vocantur electi vel foris per externam praedicationem vel intus efficaci operatione speritus sancti The elect are called either without by the outward preaching of the word or within by the inward effectuall operation of the holy Ghost This hath two partes the one inuitement the other admission Inuitement is when God offers remission life euerlasting to all that beleeue this outwardly by the preaching of the word and inwardly by inspiration of heauenly desires Admission is wheÌ„ men are entred into the kingdom of grace this outwardly by Baptisme inwardly by the spirit engraffing them into Christ and making them reall members of Gods kingdome This is diuers in respect of time and in respect of place In respect of time for God calleth in diuers houres of the day that is in diuers ages of the world and in diuers yeares of our age some before the law as Abel Enoch Noah Abraham some vnder the law as Moses Dauid Iosias Isay with other kings and Prophets some after the law as the blessed Apostles Martyrs Confessors Some in the first houre their childhood as Samuel Ieremy Iohn Baptist Some in the third houre their youth as Daniel and Iohn the Euangelist Some in the sixth houre their middle age as Peter and Andrew Some in the eleuenth houre their old age as Gamaliel and Ioseph of Arimathea some in the last houre of the day the last hour of their life as the theefe vpon the crosse In respect of place for God calleth some from their ships and some from their shops some from the market and some from vnder the hedges This diuers calling at diuers times and in diuers places intimates a caueat and a comfort â—em dicat â—eo me vocaâ—t quia colat â—eum quomaâ— coâ—uâ—sses si â—catus nâ—n fuâ—es Austen de â—erb Apost A caueat for such as are called that they magnifie not themselues and vilifie others A comfort for them that feele not themselues sufficiently called that they rest in hope God can wil call when where whom he will either at the last houre with the theefe vpon the gallowes or out of oppressing Egypt with the Israelites or persecuting Paul breathing out slaughter against the Saints of God The vses hereof are three First seeing we are called of God we must walke worthie of our calling that as hee which hath called vs is in himselfe most holy so should we not onely begin well but continue in holinesse and righteousnesse all the daies of our liues For to this end hath the grace goodnesse bountifulnesse of our Lord appeared vt abnegata omni impietate that denying and renouncing all impiety of life and impurity of heart we should liue in this present life Sobriè â—ustè â—iè Haec tria perpeâ—uò meditare aduerbia Pauli Haec tria sunt vitae regula sancta tuae soberly iustly godly Soberly towards our selues iustly towards others godly towards God because sancta conuersatio confundit inimicum aedificat proximum glorificat Deum A holy life and godly conuersation doth confound and stop the mouthes of our enemies doth edifie and build vp our brethren doth glorifie God Secondly seeing we are called of God not onely generally but particularly for euery one that liueth in the Church and Common-wealth ought to haue a particular calling to walke in wee must ioyne the practise of our particular calling with the practise of our generall calling For it is not sufficient for a man to
be a Christian in the congregation and in common conuersation vnlesse hee shew himselfe so in his particular calling A magistrate must not onely be a Christian in generall but a Christian magistrate in bearing the sword A Minister must not onely bee a Christian in generall but he must be a Christian Minister in feeding the flocke verbo praedicationis fructu orationis exemplo conuersationis with the word of preaching with the fruit of prayer with the example of holy conuersation A master of a family must not onely bee a Christian abroad in common conuersation but a Christian in the regiment and gouernment of his particular family Thus must euery man behaue himselfe in his particular calling The reason is because the practise of our particular calling seuered from the generall is nothing else but the practise of iniustice prophanenesse and our generall calling without the practise of some particular is nothing else but the shew of godlinesse without the power thereof Thirdly seeing we are called not only inwardly by the holy spirit but outwardly by the holy word this word must bee to vs dearer then thousands of siluer and gold more precious then the gold of Ophir sweeter then the hony and the hony combe For albeit God can onely by the inward motion of his blessed spirit worke out make sure and perfect our saluation yet it pleaseth him in his eternall wisedome to vse the word as the ordinarie means of our vocation and saluation As then God giueth learning by studie wisedome by experience riches by trauell and like things by like meanes so he maketh perfect the calling of his Saints by the preaching of the word Cor. 2.15 which is the power of God to saluation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the sauor of life vnto life The second title of honour giuen heere to the Saints is sanctification sanctified of God the father Here may it please you to obserue two circumstances the one what sanctification is the other whence it is To bee sanctified is to bee separated consecrated and set apart from common vses and reserued to sacred and holy vses Thus in the law those things were called holy and sanctified which were taken from the common vse of the people and set apart for the vse and seruice of God as the oyle shewbread first fruits vessels of the tabernacle In this sense the Priests were called holy because they were separate from the common life of men to serue in the tabernacle and offer holy sacrifices Thus the people of Israel separated from the rest of the nations were called by Moses a sanctified people to the Lord 2.3 by Ieremie a thing hallowed to the Lord. Now of them that are said to be Saints there are three sorts Confitemur rogati profitemur vlirò such as confesse and professe Christian religion in word onely but in workes deny the power thereof Such as not only confesse and professe Christian religion in word but also in a ciuill honest life before men expresse the same Such as being chosen to true holinesse effectually called iustified regenerated and truly sanctified doe leade their liues in holinesse and righteousnesse Zanch. Miscellan lib. 3. cap. 1. tract de sanctis The first are saints neither before God nor the Church The second are saints before the Church but not before God the third are saints before God and the Church These are sanctified by a threefold sanctification 1. Imputed vnto thē 2. wrought in them 3. wrought by them Imputed sanctification is when God imputeth to vs the sanctification of Christ 1. Cor. 1.30 who is made to vs wisedome righteousnesse sanctification and redemption by this wee are said to be sanctified when the vertue of Christs passion the fruit of his death the power of his resurrection is applied to vs and Christs sanctification made ours by imputation Therfore the Apostle saith Heb. 13.12 that Iesus Christ to the end that hee might sanctifie his people with his owne blood suffered without the gate Sanctification wrought within vs is the inward change of a man iustified whereby the image of God is restored in him a change not a non esse ad esse from a not being to a being for the faculties of the soule were before nor ab esse ad non esse from a being to a not being for the faculties of the soule remaine still but ab esse ad esse from an ill being to a good being not abolishing the will mind and affections but rectifying and renuing them A change of a man iustified for we are iustified before we are sanctified Iustification is actus indiuiduus sanctification is actus diuiduus we are iustified at once we are sanctified by degrees we are iustified when our sins are not imputed vnto vs wee are sanctified when a cleane heart is created and a right spirit renued in vs. Lastly by this inward change the image of God consisting in righteousnes and true holinesse is restored within vs. Sanctification wrought by vs is that wherby wee sanctifie and make holy the outward works and actions of our life This the Lord requireth estote sancti quia ego sanctus Be yee holy Leuit. 11.14 for I the Lord your God am holy To this Saint Paul exhorteth Let vs cleanse our selues from all filthinesse of the flesh 2. Cor. 7. ◠and of the spirit and grow vp to full holinesse in the feare of God Of this Saint Iohn speaketh speaking also of that hope which we haue of the glory to come he which hath this hope 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. Iohn 3.3 sanctifieth or purifieth himselfe as hee is pure The righteousnesse of iustification is by faith without workes the righteousnesse of sanctification is by workes and by faith Iustifying righteousnes is perfect but not inherent sanctifying righteousnesse is imperfect but inherent Glorifying righteousnesse is perfect and inherent Neuerthelesse we must confesse that all our sanctification is from the Lord. Sanctified saith the Apostle of God the father Albeit opera dei ad extra sunt indiuisa the outward workes of God bee common to the whole trinity and so wee are sanctified by the Father Sonne and holy Ghost yet sanctification is heere ascribed to the Father as being the ground and first author thereof For the Sonne sanctifieth by meriting sanctification the holy Ghost sanctifieth by working it but the Father sanctifieth both by sending his Sonne to merit it and also by giuing his holy spirit to worke it The vses are two First that seeing we are sanctified we must hereby be stirred vp to all holines righteousnes and true sanctification that our names and our natures our calling and our conuersation may bee correspondent If then wee will haue part with Christ wee must liue after the example of Christ If we will haue communion with the saints on earth we must be saints on earth If we wil haue the company of saints in heauen our conuersation on earth must
THE HOLY SALVTATION OF THE BLESSED APOSTLE Saint Jude to the Saints and seruants of God PREACHED AT PAVLS Crosse the seuenteenth of Nouember Anno Dom. 1611. By FRANCIS TOMLINSON Preacher of the Word and Chaplaine to the Right Honourable the Lord Ellesmere Lord High Chancellor of England and Chancellor of Oxford Quibus parum vel quibus nimium mihi ignoscant quibus autem satis est non mihi sed domino mecum gratias agant AT LONDON Imprinted by FELIX KYNGSTON for George Norton dwelling neare Temple barre 1612. TO THE RIGHT WORSHIPFVLL RELIGIOVS AND VERTVous Knight Sir THOMAS LVCIE high Sheriffe of Warwick-shire mercy peace and loue bee multiplied RIght Worshipfull when I was called by my Lord of London to preach at Pauls Crosse I resolued with my selfe to answere with Moses Exod. 5.10 I am not eloquent but slow of speech slow of tongue with Ieremie Ier. 1.6 I cannot speake for I am a child in vnderstanding with Iohn Baptist non sum dignus Matth. 3.11 I am not worthie and with Saint Paul 1. Cor. 15.9 I am the least of the Apostles not worthy to bee called an Apostle neuerthelesse being commanded I did obey obeying spake speaking feared rather a reprouing then an approuing of that I spake howbeit beyond all desert and desire it pleased some of friendship and affection to commend others of fauour and good conceit euen then conceiued instantly to vrge that my poore paines might be printed which I vtterly refused as vnworthy to see the light since I vnderstand by some that some haue giuen out that if I will not giue a true and perfect copie they will put it out in parts peeces and imperfect as they tooke it of two euils therefore I haue chosen the lesse chusing rather to vndergo the hard censures of such as are more readie to censure others then doe any good themselues then to suffer this simple Sermon without my knowledge and consent to be thrust forth in imperfect notes I affect not popular praise nam quis ego sum aut quae est in me facultas Neither doe I respect the vncharitable censures of Papists â—usten Atheists Schismatickes for qui volens detrahit famae meae nolens addit mercedi meae He which with his will impaires my name against his will augments my reward But my desire is onely that my poore talent may bee imployed to Gods glory let God be glorified by me and let me still bee vilified for Gods sake Not vnto mee O Lord not vnto mee but to thy holy name giue the glory That I am bold to shroud these first fruits of my simple labours vnder your Right Worshipfull patronage besides priuate causes your Zeale of Gods glory delight in Gods sacred word great loue to learning and religion good fauours towards Gods Ministers haue deseruedly inuited mee macte virtute esto goe forward I beseech you in godlines encrease in grace grow from strength to strength from vertue to vertue be constant in the faith stoutly defend the truth earnestly contend for the truth let not the cunning Papist seduce you nor the malecontent Schismaticke insinuate himselfe into you nor the godlesse Atheist ring and sing in your eares diuellish charmes but honour him sincerely which will honour you loue him feruently which loueth you delight in him chiefly which delighteth in you cleaue to him inseparably which will neuer forsake you sed quid verbis opus vbi nihil opus I know you doe it Phil. 1.3.4.5 and I thanke my God hauing you in perfect memorie alwaies in all my prayers praying with gladnesse because of the fellowship which you haue in the Gospell from the first day I knew you till now yet as Paul Syluanus and Timotheus gaue hearty thanks to God for the Thessalonians that they had receiued the Gospell in such sort that they were examples not onely to them of Macedonia and Achaia 1. Thes 1.2.7 but also to the Christians in all quarters so doe they earnestly desire them to continue according to their good beginnings cap. 4.1 we beseech you brethren say they and exhort you in the Lord Iesus that ye encrease more and more as ye haue receiued of vs how ye ought to walk please God as if they shuld haue said we do not command you as Lords ouer you as now the Pope doth sic volo sic iuiubeo stat pro ratione voluÌ„tas as CoÌ„stantius that Arian Emperour quod ego volopro canone sit but we beseech entreat and exhort you by the Lord Iesus that if you respect and reuerence Christ if you feare him as a Lord and loue him as Iesus suffer the words of exhortation for wee speake from him and for him In like maner I beseech you Right worshipfull giue me leaue currenti addere calcar Seneca habet hoc proprium generosus animus vt excitetur ad honesta It is proper to a noble minde to bee excited to honest actions and seeing I know that you know in religione vera virtus in virtute vera nobilitas and that nulla vera religio sine sapientia Lactantius nec vlla vera sapientia fine religione Pardon my Zealous affection and tender care of your euerlasting good enforceing mee to beseech you to goe forward in good things and encrease more and more in godlinesse for declining in religion brings a staine of honour and a decay euen of temporall portion I feare it not in you for as it is no small comfort to mee often to call to mind the tractablenesse willingnesse readinesse I found in you to drink in thirstingly the principles of religion when I taught you also the rudiments of Grammar so is it and euer shall be my great comfort not onely to heare of it but often to be an eye and eare witnesse of your zeale for the truth of God I meane your resolute constancy and constant resolution to defend the truth against malicious Papists malecontent Schismaticks and miscreant Atheists continue in the same fight the good fight stir vp that gift of God which is in you be faithfull vnto the end and in the end you shall receiue the end of your faith euen the saluation of your soule In the meane time I humbly beseech you to pardon my importunate boldnesse and accept of this poore widdowes mite as an vndoubted testimonie of my vnfained affection towards you in the Lord. Now the Lord of Lords enlarge his mercies more and more towards you perpetuate to you an honourable name and memory amongst his faithfull seruants in this present life and crowne you with an endlesse crowne of glory in the life to come Your worships in all dutifull affection FRANCIS TOMLINSON THE HOLY SALVTATION OF the blessed Apostle S. Iude. IVDE 1.2 1 Iude a seruant of Iesus Christ and brother of Iames to them that are called and sanctified of God the Father and reserued to Iesus Christ 2 Mercie vnto you and peace and loue