discover our misery and deformity by reason of unholinesse as also to discover the beauty of holinesse and the happiness laid up for holy ones bestowing also upon it an inclining power to bow us to the imbracing and obeing of his holy will the pattern of all holiness 2. From God we have our sanctification not by traduction from our parents Grace is not of an equall extent to Nature Grace is not native but donative not by generation but by regeneration it s from the Father of spirits not fathers of our flesh Who can bring a clean thing out of filthinesse The new birth is not of blood nor the will of the flesh nor of man Joh. 1.13 The purest seed-corn brings forth the stalk the husk and chaff and the holiest men have a posterity with a nature covered over with corruption 4. God sanctifies so as the first infusion of the habit of Grace is without the active concurrence of any abilities of our corrupted nature to the acquiring of grace in the heart the plantation of grace in us being purely supernaturall Gods manner of working is altogether divine beyond the power and without the help of any thing in man only he being a rationall creature is a subject capable of grace and therby in the work of sanctification hath a passive concurrence for of our selves we are not sufficient to think a good thought but our sufficiency is of God He worketh in us both to will and to do We are dead in trespasses and sins c. New begotten new created c. Grace is an habituall quality meerly infused by divine vertue not issuing out of any inward force of humane abilities howsoever strained up to the highest pitch of their naturall perfection All civility sweetness of nature ingenuity of education learning good company restraint by laws with all moral Vertues with their joynt force cannot quicken our souls to the least true motion of a spirituall life 5. God sanctifies so as that in the practice of sanctification man doth actually concurr with God for being sanctified and inwardly enabled in his faculties by spirituall life put into them he moves himself in his actions of grace although even in these actions he cannot work alone he being onely a fellow-worker with the Spirit of God not in equality but in subordination to him Neverthelesse though these actions be performed by the speciall assistance of the Spirit yet in regard man is the next agent they are properly said to be mans actions 2. God the Father sanctifies And yet Eph. 5.26 1 Cor. 1.30 Christ is said to sanctifie and to be Sanctification and most frequently the holy Ghost is said to sanctifie Gal. 5.22 Ephes 5.9 Gal. 5.17 Grace being called the fruits of the spirit the whole work of Sanctification stiled by the name of spirit and the Scripture expresly speaks us sanctified by the Spirit and the holy Ghost is called the Spirit of Sanctification Yet when the Scripture saith we are sanctified by God the Father it doth not contradict it self For the explication whereof I shall briefly set down this Distinction and these Conclusions All the Attributes of God are either 1. Essentiall Dist which are the very divine Essence and pertaining to the very nature of God as to be a Spirit omniscient eternall true good powerful mercifull c. Or 2. Relative And that either 1. Inwardly to the Persons within themselves as for the Father to beget the Son to be begotten the holy Ghost to proceed from Father and Son Or 2. Outwardly And that either 1. to the creatures as to create sustain c. or 2. to the Church as to redeem and sanctifie c. The Attributes that appertain to the Nature or Essence of God are common to the three Persons as to be a Spirit Concl. 1. omniscient eternall c. The Attributes or properties that inwardly belong to the Persons among themselves Concl. 2. are peculiar and proper to each of them both in regard of order of being and working The Father hath his being from Himself alone the Son hath his being from the Father alone the holy Ghosi hath his being from them both The Father alone begetteth the Son is alone begotten the holy Ghost doth proceed from the Father and the Son All works externall Concl. 3. and in reference to the creatures as to create to govern to redeem to sanctifie c. are in respect of the things wrought equally common to the three Persons of the Trinity who as they are all one in Nature and Will so must they be in operation all of them working one and the same thing together John 5.17 19. Most true is that of Christ Whatsoever things the Father doth these also doth the Son the like may be said of the holy Ghost so that we are sanctified by Father Son and holy Ghost there being the same power and will of all three and in works externall and in respect of the creature when onely one Person or two are named the whole Trinity is to be understood Though the works of three Persons toward the creature Concl. 4. world or Church in regard of the thing wrought are common to all the three yet in respect of the manner of working there is distinction of Persons that work for the Father works through the Son by the holy Ghost The Father works from none the Son from the Father the holy Ghost from both Joh. 5.19 8.28 16.13 there being the same order of working in the Trinity that there is of existing the Father works by the Son and the holy Ghost sending them and not sent by them the Son works by the holy Ghost sending him from the Father into the hearts of beleevers and is not sent by him but by the Eather the holy Ghost works and is sent from the Father and the Son not from himself The works therfore of the Trinity are considerable either absolutely or in regard of the works wrought and so they are the works of the whole Trinity in common Or relatively when we consider in what order the Persons work which Person works immediately which by another And so the Persons are distinguish'd in their works This considered Jude in ascribing Sanctification to God the Father is easily reconciled to those that ascribe it to God the holy Ghost and the Son these last named persons being by Jude included in the working of sanctification and only the order of working of the blessed Trinity noted The Father sanctifying through the Son by the holy Ghost the Father sanctifying by sending the Son to merit and giving his Spirit to work the Son by meriting the holy Ghost by working our sanctification and immediately sanctifying us in which respect he hath the title of holy and Sanctification most commonly exprest as his work This for the Explication of the second particular in the first priviledge of the faithfull to whom Jude wrote viz. The Author of their sanctification
treasnre for a trifle a mountain of gold for an heap of dung the pure lasting fountain for the muddie broken cistern Eternity for a moment realitie for a shadow all things for nothing And therefore 4. The denyall of Christ is the height of folly and the forsaking of our own mercy Acts 4.12 Christ is the only remedie against death to deny the remedic is to perish unavoidably He who denies him who is the Saviour nay Salvation cannot be saved no not by Salvation it self No disease kils that soul who casts not away this Physick but he who refuseth the means of recovery concludes himself under a necessitie of destruction How shall wee escape if wee neglect this great salvation Hebr. 2.3 Other sins put men upon a possibilitie the deniall of Christ upon a necessitie of damnation They who deny Christ shall be denyed by Christ He often denies them in this life 2 Thes 2.11 Ps 81.11 12. by leaving them to serve and love those lords whom they have chosen in stead of him and by a denyall of any power to them ever to return to him whom they have renounced yea Apoc. ult 12. As in the case of Spira and Judas by a denying them to their own consciences which oft flash into their faces the flames of hell for the quenching whereof they sometimes relinquish though in vain those trifles for which they denyed Christ But most assuredly will Christ deny these Christ-denyers at the last day he will be ashamed of them not know them and banish them from his presence notwithstanding their calling Lord Lord Mat. 7.23 and hypocriticall claiming of former acquaintance with him He that denies Christ denies a Lord who will destroy all Rebels Luk. 19.27 he denies a Lord not weak titular and mortall but just everliving and omnipotent 5. The practical denyal of Christ discovers a most rotten and unsound heart What greater falsness imaginable than to professe and deny Christ at the same time to put on his cloak for securitie in sinning to speak service and live opposition to him to call him Master only to mock him and to do the work of his enemies not to serve him whom we do serve to be in the skin a Christian and in the coar an Heathen Certainly this meer outside complementall Christianity that bowes to Christ and yet buffets him shall one day be found to have had profession onely for an increase of judgment Oh how just will it be for those who never truly loved Christ notwithstanding their professions to hear Christ professing that he never-knew them The rotten professor is the fittest fuell for eternall flames 6. The denyall of Christ implies the greatest unthankfulnesse If it be an unkind wickednesse to deny a creature a servant that fears thee what is it then to deny that Lord whom thou shouldst fear If to deny a Father that begat the body what is it then to deny God that created the soul If to deny a wife with whom thou art one flesh what is it to deny the Lord with whom thou art one spirit What evill have any found in him to forsake to renounce such a Master How great was his goodnesse to take such unprofitable servants as we are into the family of his Church What saw he in in us more then in heathens to reveal to us the light of his truths and the mysteries of salvation What an honour did he put upon us when he took us for his by baptismal initiation Were not the imployments ever noble safe and sweet which he put upon us is not the reward rich and bountifull which he hath promised Must not our own consciences be our own accusers when he requires of us the reason of denying him OBSERVATIONS 1. Christ accounts a verball outside profession Observ 1. contradicted by an unholy conversation to be no better then a renouncing of him The profession of the lip without the agreement of the life most dishonours God How ready will the ignorant be to think that God allows the sins Ezek. 36.20 or that he cannot punish the impiety of those who professe profanely Deus non quaerit obsequiorum speciem sed affectus puritatem Ambr. in 9. Luc. How hatefull to the God who loves truth in the inward parts must he be who hath nothing but falseness in the inward parts God seeks none to serve him but such as serve him in truth The service of the soul is the soul of service The singlenesse of the intention is the sweet of a performance and makes it even a Sacrifice with marrow Sacrificium medullatum All our professions and speculations without holiness are but profanations And of him that hates instruction Psal 50.46 God justly requires the reason of his taking his Covenant into his mouth Profane professors are but wens upon the face of Religion which God will one day cut off The higher the building is raised which wants a foundation the greater will be its fall and the more eminent mens appearances of religion are the more shamefull will be their apostacie if they want the foundation of sinceritie A sincere Professor though he do not actually forsake all for Christ is habitually prepared so to do when Christ shall require A meer formall professor though he do not as yet openly renounce Christ yet is prepared to do so when his interest shall call him to it 2. The excellency of any way or person Observ 2. is not to be judged by the regard it ordinarily findes among men Christ himself cannot want a denyall by foolish men If it be put to the vote Barrabbas will have more voyces then Christ The wayes of Christ are never the worse because wicked men renounce them rather their rejecting of them speaks them holy Let us not be offended at Christ because he is by most denyed Blesse God if thou hast an heart to own him and remember 't is a signe of a gracious heart Psal 119.127 when the wicked make void the Law of God therefore to love his Commandments 3. Observ 3. It is the great Interest of Christians to take heed of denying Christ To this end 1. Deny your selves That man which sets much by himself will never reckon much of a Saviour He who hath not learn'd to deny himself when Christ and Self come in competition and meet on a narrow bridg will endeavour to make Christ go back Quando à me ipso alienabor me perdam Revelle te à teipso ut Deo inseraris Divide te à teipso ut cum Creatore uniaris Bern. He who doth not account himself nothing will soon esteem Christ so Let the heart be taken off from any thing which may take thee off from Christ Crucifie every inordinate affection Beseech God to alienate thee from thy self and to annihilate in thee what-ever opposeth Christ Reserve nothing in thee from his stroke although the lot fall upon Jonathan And resolve to
p. 288. l. 24. r. School-men p. 305. marg dele Josh 62.9 p. 339. marg r. solatia p. 388. marg r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 frangere p. 409. l. 34. r. distempered p. 449. l. 27. r. substances p. 460. for any one is r. men are p. 363. l. 31. for and r. or p. 464. l. 21. r. by p. 465. marg r. Enchir. p. 472. l. 36. r. put p. 494. l. 19. r. alwayes continuing p. 504. marg r. comparativus l. 31. r. heaven l. 35. for in heaven r. there p. 512. marg r. severitas p. 574 Obser 5. r. hellishly p. 579. l. 23. r. Domoeritus l. 26. r. in minde blinde p. 585. marg r. Josh ibid. r. perpetuo p. 623. l. 1. for jurisdictionem r. in jurisdiction READER be pleased to take notice that there is now published the second third and fourth Part of that most learned and judicious Treatise of the SABBATH by M. DANIEL CAWDREY and M. HERBERT PALMER Also a Treatise of GRACE and ASSURANCE intituled SPIRITUALL REFININGS being one hundred and twenty Sermons by M. ANTHONY BURGESSE An EXPOSITION upon the Epistle of JUDE I Begin with the first part of the Epistle the Title of or Entrance into it contained in the two first Verses which are these VER 1. Jude the servant of Jesus Christ and brother of James to them that are sanctified by God the Father and preserved in Christ Jesus and called VER 2. Mercy unto you and peace and love be multiplyed This Title containeth three principall parts 1. The Person who wrote the Epistle 2. The Persons to whom he wrote it 3. The Prayer wherein the person writing salutes the persons to whom he wrote 1 The person who wrote this Epistle is described these three wayes 1 From his name Jude 2 From his office A servant of Jesus Christ 3 From his Alliance the brother of James 1 The description of the Pen-man of this Epistle from his name Jude In the consideration whereof I shall proceed by way 1 of Exposition 2 of Observation 1 The name of the Authour of the Epistle considered by way of Exposition wherein two things are to be opened 1 The signification of the name Judas or Jude 2 The subject of that name or who the person was to whom it is here applyed 1 For the signification of it It s found fully express'd Gen. Gen. 29.35 29.35 The occasion of the first imposing it was Leah's apprehension of Gods goodnesse to her 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in giving her a fourth son whom therfore she call'd Judah signifying Praise Confession or Celebration She made his name a monument of her thankfulnesse to God for him as also of her sons duty to live to the praise of so good a God a fruitful Wife to Jacob in children and a fruitful Daughter to God in thankfulnesse In qua nominis impositione non dubito quin eam direxerit Spiritus sanctus cùm Judah fuerit is qui inter Jacobi filios pater futuri Messiae constitutus erat Riv. in loc Joh. 3.16 The learned Rivet well observes that in imposing this name she was directed by the spirit of God this Judah being that son of Jacob of whom Christ according to the flesh was to come for whom God is principally to be praised he being the choysest gift that ever God bestowed he turning every gift into a mercy Onely those who have him and bear him can praise God to others God gives nothing comparatively and they return nothing God shews only how rich he is in giving his Son So God loved the world that he gave his onely begotten Son 2 The subject of this name is to be considered to which it 's here applyed It 's applyed in Scripture to a threefold subject 1 To a Tribe Frequent mention is made of the tribe of Judah 1 King 12.20 Psal 76.8 c. 2 To a Country or Region 2 Chron. 20.3 Jer. 2.4 and 17.25 3 and properly To Persons and so in Scripture we read of six several persons that had this name 1 Judah the Patriarch Gen. 29.35 2 Judah in whose house Saul lodg'd at his first conversion Act. 9.11 3 Judas surnamed Barsabas Act. 15.22 4 Judas of Galile A seditious person Act. 5.37 5 Judas Iscariot the traytor Mat. 10.4 Joh. 14.22 6 Judas the Apostle the Author of this Epistle Concerning whom the Scripture intimates besides his Apostolicall office and relation to Iames of which anon 1 His Parentage his Father being Alphaeus spoken of Matth. 10.4 and Mark 3.18 and his Mother held to be that Mary spoken of Matth. 27.56 in regard that this Alphaeus and Mary are said to be the parents of Iames to which James in Luk. 6.16 Act. 1.13 and here in this Epistle this Judas is said to be brother In sacra dodccada fuerunt duo qui nomen Judae gessêre unus fuit sectator alter insectator Aug. Tr. 76. in Joh. Unus nomini suo convenienter se gessit Judas enim Confesso rem significat alter per anti prasin nomen istud à se gori ipsis operibus demonstravit Gerh. Har. in loc Joh. 14.22 2 The Scripture expresseth a manifest distinction between him and Judas Iscariot Joh. 14.22 calling him Judas not Iscariot taking especiall care that he might not be taken for him their hearts and persons being as different as their names agreeable for one was sectator the other insectator Domini the one following Christ as a Disciple the other as a Blood-hound one confess'd him the other betray'd him the one carryed himself according to his name the other was a meer living contradiction to his name When the Evangelist saith Judas not Iscariot he intended a difference 'twixt him and this holy Jude 3 The Scripture expresseth an humble Question propounded by him to Christ Lord How is it that thou wilt manifest thy self to us and not unto the world Concerning which Question although I meet with different opinions yet I see not why with Musculus we may not conceive that Jude propounded it out of an humble and modest consideration of himself and the Apostles in partaking of the gracious manifestation of Christ to them there being a passing by of others more famous and better accomplish'd then were the Disciples A Question which thus understood as it sheweth 1 the freenesse of him that gives so 2 the humility of them that receive grace who in stead of insulting over others that have less then themselves admire the goodnesse of him that gives more to them than to others nay 3 the tender-heartedness and pity of the godly towards the souls of those wicked ones who are commonly cruel and unkinde to their bodies 4. The Scripture expresseth concerning this Apostle that he was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Act. 1.13 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Judas trinominis had sundry names for he that in Luk. 6.16 is called Iudas the brother of Iames is in Matt. 10.3 called Lebbaeus and Thaddaeus concerning the reason
into the eye it presently begins to cry The people of God while troubles are upon them are safe but when they are within them when sin sends away Christ then begins their woe Sin can never quite bereave a Saint of his jewel his grace but it may steal away the key of the cabinet his assurance he may not know where to finde his grace when he stands most it need of it Grieve not that holy Spirit which unites Chrisâ— to the soul and supplyes the soul with Christ Grieve not that Spirit in thy joyes which only can rejoyce thee in thy griefs The Spirit of Christ is a tender thing When Jâ—seph manifested himself to his brethren the Egyptians weâ— made to go forth and when the Spirit discovers the love oâ— Christ to us there must not be a lust allowed in us 5. Obs 5. I note The great happinesse by the second abovâ— what was enjoyed from the first Adam We were holy in the first but are preserved only in the second Adam in the former holinesse was perfect onely in the later it is permanent in Adam we had a power to stand if we would in Christ we have grace that makes us will Adam had life but lost it and derives death Christ hath life keeps it and communicates it Oh the goodnesse of God that he should take occasion by mans hurting himself to do him good and after his falling not onely to raise him up but to keep him up to keep him as the Apostle afterward from falling A mercy which as it requires thankfulnesse Felicior Job in sterquilinio quam Adamus in Paradiso Subjiciuntur miscriis non rejiciuntur cum miseris so it opposeth high-mindednesse Job on the dung-hill was more safe then Adam in that place which was the beauty of the earth Though the faithfull may be cast into miseries yet they perish not with the miserable But though wee stand longer then Adam stood yet by our selves we stand not at all we live in a continued dependence upon Christ if he with-draw his manu-tenency Rom. 11.18 20. the higher we are in grace the lower shall we be in sin We bear not the root but the root bears us let us not be high-minded but fear Who-ever is preserved in Christ must not arrogate his preservation to himself Christ must have the glory both of our setting out and holding out This for the second Priviledge from which the faithfull to whom Jude writes are described viz. Their Preservation in Christ The third and last follows viz. Their Vocation Last in the order of the Apostles writing though indeed first in the order of Gods working the Apostle hereby expressing the ground of their Sanctification and their perseverance therein viz. Their true and effectuall vocation from sin to God at the first Called Of this Vocation 1. By way of Explication 2. By way of Observation The word here used signifieth sundry sorts of Callings 1. Not to speak of calling personall 1 Cor. 7.24 Rom. 1.2 Gal. 1.1 or to a Function and Office whether oeconomicall Military Magistraticall or Ecclesiasticall Acts 1.26 immediate or mediate as not being here intended 2. Nor of that generall calling of all persons in the world by the works of creation Rom. 2.15 and 1.19 Psal 19.1 Acts 17.27 and the light of nature by which God speaks to heathens 3. But of that spirituall calling afforded only unto some Acts 14.17 which is to seek happinesse and blessednesse in Christ This is twofold 1. Only externall and ineffectuall 2. Internal also and effectuall 1. Only externall Ps 147.19 20. Acts 17.30 and by the ministry of the Gospel bestowed sometimes upon Cities Kingdoms Common-wealths A calling according to means common to the elect and reprobates Mat. 20.16 Many are called but few are chosen It s often inefficacious as to the saving good of the hearer Mat. 23.37 Heb. 4.3 Audiunt multi obaudiunt pauci Christ would have gathered Jerusalem's children and they would not The word preach'd profited not because not mixt with faith God by this external calling shewing what is mans duty and what was once his ability to perform the impairing of which later is no exemption from the former Joh. 15.22 24. and hereby rendring men inexcusable they knowing what they should do and not doing what they know And also by this meerly outward calling men are conteyned in externall order abstain from sundry great and heynous sins are profitable instruments in a Common-wealth observe civill Justice c. which God oft rewards with temporall blessings 2. The other sort of this spirituall Vocation is internal and effectual this bringing us into the invisible Church as the other into the visible this uniting us to Christ the head the other tying us to the members this bringing to illumination of faith the other to illumination of knowledge only this making us members the other professors of Christ this curing and changing the other only curbing us this being a calling according to purpose and flowing from election the other a calling according to means only The general way leading to the knowledge of God by the creatures and naturall light or the meer externall revelation of the will of God in the Scriptures sufficing not Totus Psalmus in tres partes distribui potest Prima agit de prima Schola quae est universalis seu omnium hominum communis Secunda de Schola particulari propria Ecclesiae penes quam Deus Oracula sua deposuit Tertia de Schola specialis gratiae internâ efficaci quae ad Unctionem Spiritus refertur quae docet vero salutari modo Riv. arg Ps 19. without the effectuall operation of the Spirit upon the heart in respect whereof as the learned Rivet well observes the Psalmist throughout the 19 Psalm sets down a three-fold School by which God teacheth us and calls us 1. That which is common to all men by the contemplation of the creatures 2. That which is proper to the Church standing in Gods committing his oracles unto it 3. That which is internall and of speciall grace efficacious and to be referr'd to the unction of the Spirit which teacheth and calleth after a saving manner And this is the calling here intended being that powerfull work of God calling persons to be what they are not of sinners to become Saints of enemies to become sons whereby grace is not only offered but conferr'd a work of Gods Spirit whereby the elect are not only morally invited but efficaciously incited to come to Christ For the explanation of which I shall briefly touch upon six Considerations which sweetly agree in three pairs or couples with the ordinary calls or invitations which are between man and man 1. The term from which we are called with 2. The term to which we are called 3. The Caller or who it is that calleth with 4. The persons called 5. The Voyce wherewith he calleth with 6.
understanding Phil. 4.7 and in which the Apostle placeth the Kingdom of God Rom. 14.17 the peace that Hezekiah was not destitute of when he said Remember now O Lord Isa 38.3 I beseech thee how I have walked before thee in truth c. This peace sweetens every condition is as musick within when the rain and storms fall upon the house a friend as Ruth to Naomi that will go along with us in every distresse though we change our place our garments our conditions our companies yet our enemies cannot take this from us it s a continual feast Pro. 15.15 This peace preserves our hearts and minds in all afflictions Phil. 4.7 Psal 4.8 and puts into us a holy security and neglectivenesse of all dangers 2. Of subordination when the will affections and inclinations of a man submit themselves to the minde savingly inlightned by and subjugated to God which although it be not perfect by reason of that repugnant law in our members yet is it true and progressive the imperfection of it occasionally being an incentive to godlinesse making us more fervent in prayer humble broken-hearted and receptive of that peace we long for 4. There is a peace with God and that is twofold 1. In this life 2. In the next 1. In this life and so it is two-fold 1. A peace of Reconciliation and 2. of Contentation 1. Of Reconciliation wherby God in Christ is at one with man The chastisements of our peace were upon Christ Isa 53.5 1 John 29. the wrath deserved by us for our sins Christ sustained and satisfied divine justice fully so that now God not requiring satisfaction twice for the same offences is at peace with us Isa 9.6 Ephes 2.14 Rom. 10.15 2 Cor. 5.20 Rom. 5.1 This the foundation of all the former and following kindes of good peace is purchased by Christ the Prince of peace and our peace and proclaimed in the preaching of the Gospel the glad tidings of peace by the Ministers of it the Embassadors of peace and accepted by faith whereby we therefore enjoy and have peace with God 2. Of Contentation or holy submission by which a man is peaceable Phil. 4.11 and not murmuring or impatient against God but quietly accepting whatsoever is his will the way indeed to live a truely quiet life and as one says well ever to have our wil the waves of unquietness being ever raised by the winde of pride and unsubmissiveness 2. Peace with God in the next life or peace eternal is the perfect rest which the Saints shall enjoy in heaven called Rom. 8.6 life and peace and the rest that remaineth for the people of God their resting from their labours both inward and outward not only from hurt but from danger by nay from the presence of any thing that ever did molest them The Apostle in this salutation by peace intends principally peace with our selves that peace of God which passeth all understanding so often commended which includes peace with men commanded and peace with the other creatures promised to accompany it and peace with God presupposed as its cause and original Rom. 1.7 1 Co. 1.3 Col. 1 2 Pet. 1 2. This sanctified tranquillity quietness of conscience a singular blessing often requested by the Apostles for the faithfull to whom they wrote is of rare excellency 1. For its author and original 't is from God 1 Thess 5.23 2 Cor. 13.11 Col. 3.15 Phil. 4.7 he being called the God of peace and it the peace of God He is the authour of external peace in Church and Common-wealth the peace of Jerusalem must be begg'd of him He maketh warrs to cease and all stirs to be husht He maketh peace between us and the creatures making a covenant for us with them He is the authour of eternall peace for eternal life is the gift of God But after a speciall manner is he the God of internal peace the peace of conscience at which S. Jude aimeth for 1. He sent his Son 1 To merit it for us when we lay in the horrour of an accusing conscience who is therefore called in himself the Prince of peace Isa 9.6 Ephes 2.14 John 14.27 and in respect of us our peace and the peace we speak of is said to be his peace he making peace by slaying hatred on the cross by his perfect obedience abolishing whatsoever God might hate in us 2 He sent his Son to preach and publish this peace and to invite men to it and that first In his own person Isa 61.1 Luk. 4.18 The Spirit of the Lord is upon me to preach glad tidings c. Secondly In his Ministers Ephes 2.17 Christ came and preached peace to you who were afar off he thus preaching it to the worlds end As hee sent his Son to merit and preach this peace so 2. He sent his Spirit to apply and seal this peace in the hearts of the elect it being called a fruit of the Spirit Gal. 5.22 this Spirit enabling us to cry for this peace Gal. 4.6 and working faith in our hearts whereby we have peace with God Rom. 5.1 and boldness and access to the throne of grace Eph. 3.12 creating the fruit of the lips to be peace Isa 57.19 Nothing that the world either is or hath nay neither men nor Angels can give Peace they may wish and publish it God only gives it some say there is a disease which only the King can heale I am sure a broken heart a wounded conscience can be healed only by the Prince of Peace 2. The excellency of this Peace appeares in the subject of it and that both in respect of 1 the Parties that have it and 2 the part of every of those parties in which it resides 1. The parties that enjoy it are onely the faithful It is only promised to them the true children of the Church Isa 54.13 Psal 29.11 and 37.11 Psal 85.8 Isa 26.12 Psalm 37.37 Isa 57.2 Jer. 33.6 Luke 10.6 Rom. 5.1 Psal 119.165 Isa 57.22 and 59.8 Rom. 1.7 1 Cor. 1.3 Gal. 1.3 Phil. 1.2 Col. 1.2 c. Gal. 6.16 2 Thess 1.2 Great shall be the peace of thy children The Lord will blesse his people with peace The meek shall delight themselves in the abundance of peace He will speak peace to his people Lord thou wilt ordain peace for us The end of that the upright man is peace He shall enter into peace God will reveal unto such abundance of peace 2. It s only reported of the faithful that they have peace They are the sons of peace the justified only have peace with God There is no peace to the wicked The way of peace they know not Great peace have they which love the law 3. Peace is only wished and requested for the faithfull for others either onely as they were with an eye of charity look'd upon as faithful or as in those requests the terms upon which they should obtain this peace are also included namely
by the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and those among the Latine by the word Genii It properly is a word which intends the office of angels and signifieth no more than messengers or those who are sent at the command and by the commission of their superiours And yet it comprehends and recalls to mind the essence of Angels which is considerable before the office and without which the office is but a meer notion Briefly therefore for the explaining thereof I shall consider 1. The nature and essence 2. The office and imployment of Angels 1. For their essence Angels are spirituall and incorporeall creatures subsisting by themselves 1. By the name of spirits the Scripture useth to expresse the essence and nature of angels Nomen spiritus nomen est naturae Aug. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psal 104.4 Heb. 1.14 and it s used both to denote good and bad angels of the former its said he maketh his angels spirits a place cited in the New Testament Heb. 1.14 Of the later 1 Kings 22.21 22. its said There came forth a spirit to perswade Ahab to go to Ramoth Gilead Who afterward proved a lying spirit in the mouth of all his Prophets And Mat. 8.16 when they brought to Christ many who were possessed with divels the Evangelist immediately subjoyns that hee cast out the spirits with his word And our Saviour plainly expresseth that such persons who have not flesh and bones and such are angels are spirits Luk. 24.39 Nor is it imaginable but that those are spirits of whom a legion that is at least six thousand according to Hierom may be in one man but this is clearly asserted concerning the divels or evill angels Luk. 8.30 Where it s added that many divels were entred into the man Nor can any but spirits get entrance into bodies without moving or hurting them and into prisons and other places when closely shut up and most narrowly watch'd 'T is true angels have often appeared in humane bodies and shapes The Son of God before his incarnation as also the holy Ghost afterward did so and yet it followes not hence that their essence is corporeall as neither can it be evinc'd that soules are corporeall because Moses appeared to the Disciples in an outward shape These their bodies might either be such only in shew and appearance or if they were true bodies they were only joyned to them for a time by Gods power and afterward resolved againe into their own principles as also were their garments which the angels did wear while they conversed with men And whereas * Tertul. lib. de carne Christi et contra Praxeam Aug. de Trin. lib. 2. c 7. lib. 3 c. 1. De div Daem cap. 3 5. l. 15 c. 23. de Civ Dei Bern. ser 5. in Cant. Angeli compa ratione nostrorum corporum sunt spiritus sed comparatione summi et incircumscripti Spiritus sunt cor pora Greg. Mor. l. 2. c. 2. Angeli non sunt absolutè simplices compouuntur ex actu potentiâ ex subjecto accid eutibus ex esse essentia Polan Synâ—ag 1779. pag. sundry of the Fathers have asserted that the angels are corporeall and have bodies of their own they are to be understood commonly as speaking of them in comparison of God as if though being compared with us they are spirits yet compared with God they are bodies And certain it is that angels are not spirits purely and altogether simple as God is who only is that most simple Spirit and yet it s conceived by learned Zanchy that their bodies are more refined subtil and pure than either bodies aeriall or celestiall which were created out of the first matter and that the substance of the bodies of the angels is very like to the substance of the heavens of the blessed or the Empyrean wherein he saith they were created and which are of a corporeall substance but far more excellent for their purity than the other heavens From this spirituall nature of the angels flowes their immortality incorruptibility or immutability for since they are immateriall and free from all contrary qualities composition of matter and forme and the contrariety of qualities being the causes of intrinsecall corruption they are rightly termed incorruptible Indeed only God is simply immutable who is a being of himselfe and not by participation and every creature is mortall mutable 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and may be brought to nothing by him who made it of nothing should he only withdraw his sustaining power Easi in angelorum naturg nul la propriè est potentia passiva propter quam possunt dici corruptibiles propter potentiam tamen Dei activam à qua illorum esse dependet simpliciter dici incorruptibiles non possunt Zanc. de op Dei But a thing may be said to be mortall and corruptible two ways either by a passive power which is in it self or by an active power which is in another and upon whom it depends now although in the nature of angels there be no passive power wherby they are corruptible yet in respect of the active power of God upon which their being depends they cannot simply be termed incorruptible because if God withdraw his power they would instantly perish though denomination being from the nearest and internall cause they may properly be call'd incorruptible 2. Angels are true subsistences or substances by themselves and separately subsisting The Sadduces of old and the Libertines of later ages have held that angels are only certaine inspirations motions and inclinations of the mind and that the good of these are the good angels and the bad of these the bad angels But that they are Vera 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that they are substances and truly subsist by themselves is most clearly evinced 1. From their creation Accidentia sunt concreata Psal 104. Actiones sunt suppositorum God created no accidents separately from their sustances accidents were concreated in and with their substances But angels were created by themselves and not in any subject 2. From their actions they praise God they worship the Son they are heavenly messengers they assume bodies defend the faithfull they have wrastled eaten been received as strangers had their feet wash'd c. they shall gather the Elect from the four corners of the earth they shall come with Christ to judgement none of which actions could be done unlesse they were substances 3. From their endowments they have life power understanding wisdom they are immortal they are excelling in strength some things they know not as the day of judgement Some of them sinn'd others abide in the truth 4. From their happinesse and misery Some of them behold the face of God and are blessed and glorious Mat. 18.10 Mat. 25.41 Mar. 12.25 others are punish'd in everlasting fire prepared for the divell and his angels 5. From that likenesse which we shall have to them in heaven where we shall be